華嚴經 品三十四 如來十身相海品Avataṃsaka Sūtra · The Ocean of Marks of the Ten Bodies of the Tathāgata
一個頭頂，裝下了整尊佛的相數。
普賢從佛的頭頂數到腳趾，一相一相，數了九十七道光。每一道都在放光、現佛、說法——連最隱密的陰藏，放的也是佛音聲雲。數到末了他卻說：這只是略說，實有『十華藏世界海微塵數大人相』。
所以不要去數。古德早已把這道門關上：九十七這個數，不在生情配屬諸法。
要看的是另一句：這相『與虛空法界同為一相，而能出生一切諸相』。體只是一，用卻無盡——相海之所以稱海，在此。
相是果，行是因。所以說相的人是普賢。且看這九十七道光。
One crown of a head, and it holds the whole number of a buddha’s marks.
Samantabhadra counts from the crown of the Buddha’s head down to the tips of his toes, one mark after another, ninety-seven lights in all. Every one of them is shining, showing forth buddhas, expounding the Dharma — even the sheathed organ, the most hidden place of all, sends out a cloud of the Buddha’s voice. And when he has counted to the end he says instead: this was only the brief telling; in truth there are ‘great-man marks as many as the motes of dust of ten Flower-Treasury world-oceans.’
So do not go counting. The ancient masters shut that door long ago: this number ninety-seven does not lie in matching dharmas to it out of one’s own fancy.
What is to be looked at is another sentence: this mark ‘is one mark together with empty space and the Dharma realm, and yet can give birth to all marks.’ The substance is only one, the function without end — and it is here that an ocean of marks earns the name of ocean.
The marks are the fruit, and practice is the cause. That is why the one who speaks the marks is Samantabhadra. Now look at these ninety-seven lights.
〔T10 0251〕 爾時，普賢菩薩摩訶薩告諸菩薩言： 「佛子！今當為汝演說如來所有相海。 「佛子！如來頂上有三十二寶莊嚴大人相。其中有大人相，名：光照一切方普放無量大光明網，一切妙寶以為莊嚴，寶髮周遍，柔軟密緻，一一咸放摩尼寶光，充滿一切無邊世界，悉現佛身色相圓滿，是為一。次有大人相，名：佛眼光明雲，以摩尼王種種莊嚴出金色光，如眉間毫相所放光明，其光普照一切世界，是為二。次有大人相，名：充滿法界雲，上妙寶輪以為莊嚴，放於如來福智燈明，普照十方一切法界諸世界海，於中普現一切諸佛及諸菩薩，是為三。次有大人相，名：示現普照雲，真金摩尼種種莊嚴，其諸妙寶咸放光明，照不思議諸佛國土，一切諸佛於中出現，是為四。次有大人相，名：放寶光明雲，摩尼寶王清淨莊嚴，毘瑠璃寶以為華蘂，光照十方一切法界，於中普現種種神變，讚歎如來往昔所行智慧功德，是為五。次有大人相，名：示現如來遍法界大自在雲，菩薩神變寶焰摩尼以為其冠，具如來力覺悟一切寶焰光輪以為其鬘，其光普照十方世界，於中示現一切如來坐於道場，一切智雲充滿虛空無量法界，是為六。次有大人相，名：如來普燈雲，以能震動法界國土大自在寶海而為莊嚴，放淨光明充滿法界，於中普現十方諸菩薩功德海、過現未來佛智慧幢海，是為七。次有大人相，名：普照諸佛廣大雲，因陀羅寶、如意王寶、摩尼王寶以為莊嚴，常放菩薩焰燈光明，普照十方一切世界，於中顯現一切諸佛眾色相海、大音聲海、清淨力海，是為八。次有大人相，名：圓滿光明雲，上妙瑠璃摩尼王種種寶華以為莊嚴，一切眾寶舒大焰網充滿十方，一切世界一切眾生悉見如來現坐其前，讚歎諸佛及諸菩薩法身功德，令入如來清淨境界，是為九。次有大人相，名：普照一切菩薩行藏光明雲，眾寶妙華以為莊嚴，寶光普照無量世界，寶焰普覆一切國土，十方法界通達無礙，震動佛音宣暢法海，是為十。次有大人相，名：普光照耀雲，毘瑠璃、因陀羅、金剛摩尼寶以為莊嚴，瑠璃寶光色相明徹，普照一切諸世界海，出妙音聲充滿法界，如是皆從諸佛智慧大功德海之所化現，是為十一。次有大人相，名：正覺雲，以雜寶華而為莊嚴，其諸寶華悉放光明，皆有如來坐於道場，充滿一切無邊世界，令諸世界普得清淨，永斷一切妄想分別，是為十二。次有大人相，名：光明照曜雲，以寶焰藏海心王摩尼而為莊嚴，放大光明，光中顯現無量菩薩及諸菩薩所行之行，一切如來智身、法身、諸色相海充滿法界，是為十三。次有大人相，名：莊嚴普照雲，以金剛華、毘瑠璃寶而為莊嚴，放大光明，光中有大寶蓮華座，具足莊嚴，彌覆法界，自然演說四菩薩行，其音普遍諸法界海，是為十四。次有大人相，名：現佛三昧海行雲，於一念中示現如來無量莊嚴，普遍莊嚴一切法界不思議世界海，是為十五。次有大人相，名：變化海普照雲，妙寶蓮華如須彌山以為莊嚴，眾寶光明從佛願生，現諸變化無有窮盡，是為十六。次有大人相，名：一切如來解脫雲，清淨妙寶以為莊嚴，放大光明莊嚴一切佛師子座，示現一切諸佛色像及無量佛法諸佛剎海，是為十七。次有大人相，名：自在方便普照雲，毘瑠璃華、真金蓮華、摩尼王燈、妙法焰雲以為莊嚴，放一切諸佛寶焰密雲清淨光明，充滿法界，於中普現一切妙好莊嚴之具，是為十八。次有大人相，名：覺佛種性雲，無量寶光以為莊嚴，具足千輪，內外清淨，從於往昔善根所生，其光遍照十方世界，發明智日，宣布法海，是為十九。次有大人相，名：現一切如來相自在雲，眾寶瓔珞、瑠璃寶華以為莊嚴，舒大寶焰充滿法界，於中普現等一切佛剎微塵數去、來、現在無量諸佛，如師子王勇猛無畏，色相、智慧皆悉具足，是為二十。次有大人相，名：遍照一切法界雲，如來寶相清淨莊嚴，放大光明普照法界，顯現一切無量無邊諸佛菩薩智慧妙藏，是為二十一。次有大人相，名：毘盧遮那如來相雲，上妙寶華及毘瑠璃清淨妙月以為莊嚴，悉放無量百千萬億摩尼寶光，充滿一切虛空法界，於中示現無量佛剎，皆有如來結跏趺坐，是為二十二。次有大人相，名：普照一切佛光明雲，眾寶妙燈以為莊嚴，放淨光明遍照十方一切世界，悉現諸佛轉於法輪，是為二十三。次有大人相，名：普現一切莊嚴雲，種種寶焰以為莊嚴，放淨光明充滿法界，念念常現不可說不可說一切諸佛與諸菩薩坐於道場，是為二十四。次有大人相，名：出一切法界音聲雲，摩尼寶海、上妙栴檀以為莊嚴，舒大焰網充滿法界，其中普演微妙音聲，示諸眾生一切業海，是為二十五。次有大人相，名：普照諸佛變化輪雲，如來淨眼以為莊嚴，光照十方一切世界，於中普現去、來、今佛所有一切莊嚴之具，復出妙音演不思議廣大法海，是為二十六。次有大人相，名：光照佛海雲，其光普照一切世界，盡于法界無所障礙，悉有如來結跏趺坐，是為二十七。次有大人相，名：寶燈雲，放於如來廣大光明，普照十方一切法界，於中普現一切諸佛及諸菩薩不可思議諸眾生海，是為二十八。次有大人相，名：法界無差別雲，放於如來大智光明，普照十方諸佛國土、一切菩薩道場眾會無量法海，於中普現種種神通，復出妙音，隨諸眾生心之所樂演說普賢菩薩行願，令其迴向，是為二十九。次有大人相，名：安住一切世界海普照雲，放寶光明充滿一切虛空法界，於中普現淨妙道場及佛菩薩莊嚴身相，令其見者得無所見，是為三十。次有大人相，名：一切寶清淨光焰雲，放於無量諸佛菩薩摩尼妙寶清淨光明，普照十方一切法界，於中普現諸菩薩海，莫不具足如來神力，常遊十方盡虛空界一切剎網，是為三十一。次有大人相，名：普照一切法界莊嚴雲，最處於中，漸次隆起，閻浮檀金、因陀羅網以為莊嚴，放淨光雲充滿法界，念念常現一切世界諸佛菩薩道場眾會，是為三十二。佛子！如來頂上有如是三十二種大人相以為嚴好。 〔T10 0252〕 「佛子！如來眉間有大人相，名：遍法界光明雲，摩尼寶華以為莊嚴，放大光明，具眾寶色，猶如日月洞徹清淨，其光普照十方國土，於中顯現一切佛身，復出妙音宣暢法海，是為三十三。如來眼有大人相，名：自在普見雲，以眾妙寶而為莊嚴，摩尼寶光清淨映徹，普見一切皆無障礙，是為三十四。如來鼻有大人相，名：一切神通智慧雲，清淨妙寶以為莊嚴，眾寶色光彌覆其上，於中出現無量化佛坐寶蓮華，往諸世界為一切菩薩、一切眾生演不思議諸佛法海，是為三十五。如來舌有大人相，名：示現音聲影像雲，眾色妙寶以為莊嚴，宿世善根之所成就，其舌廣長遍覆一切諸世界海，如來若或熙怡微笑，必放一切摩尼寶光，其光普照十方法界，能令一切心得清涼，去、來、現在所有諸佛皆於光中炳然顯現，悉演廣大微妙之音，遍一切剎，住無量劫，是為三十六。如來舌復有大人相，名：法界雲，其掌安平，眾寶為嚴，放妙寶光色相圓滿，猶如眉間所放光明，其光普照一切佛剎，唯塵所成，無有自性，光中復現無量諸佛，咸發妙音說一切法，是為三十七。如來舌端有大人相，名：照法界光明雲，如意寶王以為莊嚴，自然恒出金色寶焰，於中影現一切佛海，復震妙音充滿一切無邊世界，一一音中具一切音，悉演妙法，聽者心悅，經無量劫玩味不忘，是為三十八。如來舌端復有大人相，名：照耀法界雲，摩尼寶王以為嚴飾，演眾色相微妙光明，充滿十方無量國土，盡于法界靡不清淨，於中悉有無量諸佛及諸菩薩各吐妙音種種開示，一切菩薩現前聽受，是為三十九。如來口上㗁有大人相，名：示現不思議法界雲，因陀羅寶、毘瑠璃寶以為莊嚴，放香燈焰清淨光雲，充滿十方一切法界，示現種種神通方便，普於一切諸世界海開演甚深不思議法，是為四十。如來口右輔下牙有大人相，名：佛牙雲，眾寶摩尼卐字相輪以為莊嚴，放大光明普照法界，於中普現一切佛身，周流十方開悟群生，是為四十一。如來口右輔上牙有大人相，名：寶焰彌盧藏雲，摩尼寶藏以為莊嚴，放金剛香焰清淨光明，一一光明充滿法界，示現一切諸佛神力，復現一切十方世界淨妙道場，是為四十二。如來口左輔下牙有大人相，名：寶燈普照雲，一切妙寶舒華發香以為莊嚴，放燈焰雲清淨光明，充滿一切諸世界海，於中顯現一切諸佛坐蓮華藏師子之座，諸菩薩眾所共圍遶，是為四十三。如來口左輔上牙有大人相，名：照現如來雲，清淨光明、閻浮檀金、寶網、寶華以為莊嚴，放大焰輪充滿法界，於中普現一切諸佛，以神通力於虛空中流布法乳、法燈、法寶，教化一切諸菩薩眾，是為四十四。如來齒有大人相，名：普現光明雲，一一齒間相海莊嚴，若微笑時悉放光明，具眾寶色摩尼寶焰右旋宛轉，流布法界靡不充滿，演佛言音說普賢行，是為四十五。如來脣有大人相，名：影現一切寶光雲，放閻浮檀真金色、蓮華色、一切寶色廣大光明，照于法界悉令清淨，是為四十六。 〔T10 0253〕 「如來頸有大人相，名：普照一切世界雲，摩尼寶王以為莊嚴，紺蒲成就柔軟細滑，放毘盧遮那清淨光明，充滿十方一切世界，於中普現一切諸佛，是為四十七。如來右肩有大人相，名：佛廣大一切寶雲，放一切寶色、真金色、蓮華色光明，成寶焰網普照法界，於中普現一切菩薩，是為四十八。如來右肩復有大人相，名：最勝寶普照雲，其色清淨如閻浮金，放摩尼光充滿法界，於中普現一切菩薩，是為四十九。如來左肩有大人相，名：最勝光照法界雲，猶如頂上及以眉間種種莊嚴，放閻浮檀金及蓮華色眾寶光明，成大焰網充滿法界，於中示現一切神力，是為五十。如來左肩復有大人相，名：光明遍照雲，其相右旋，閻浮檀金色摩尼寶王以為莊嚴，放眾寶華香焰光明，充遍法界，於中普現一切諸佛及以一切嚴淨國土，是為五十一。如來左肩復有大人相，名：普照耀雲，其相右旋，微密莊嚴，放佛燈焰雲清淨光明，充遍法界，於中顯現一切菩薩種種莊嚴悉皆妙好，是為五十二。如來胸臆有大人相，形如卐字，名：吉祥海雲，摩尼寶華以為莊嚴，放一切寶色種種光焰輪，充滿法界普令清淨，復出妙音宣暢法海，是為五十三。吉祥相右邊有大人相，名：示現光照雲，因陀羅網以為莊嚴，放大光輪充滿法界，於中普現無量諸佛，是為五十四。吉祥相右邊復有大人相，名：普現如來雲，以諸菩薩摩尼寶冠而為莊嚴，放大光明普照十方一切世界悉令清淨，於中示現去、來、今佛坐於道場，普現神力廣宣法海，是為五十五。吉祥相右邊復有大人相，名：開敷華雲，摩尼寶華以為莊嚴，放寶香焰燈清淨光明，狀如蓮華，充滿世界，是為五十六。吉祥相右邊復有大人相，名：可悅樂金色雲，以一切寶心王藏摩尼王而為莊嚴，放淨光明照于法界，於中普現猶如佛眼廣大光明摩尼寶藏，是為五十七。吉祥相右邊復有大人相，名：佛海雲，毘瑠璃寶、香燈、華鬘以為莊嚴，放滿虛空摩尼寶王香燈大焰清淨光明，充遍十方一切國土，於中普現道場眾會，是為五十八。吉祥相左邊有大人相，名：示現光明雲，無數菩薩坐寶蓮華以為莊嚴，放摩尼王種種間錯寶焰光明，普淨一切諸法界海，於中示現無量諸佛，及佛妙音演說諸法，是為五十九。吉祥相左邊復有大人相，名：示現遍法界光明雲，摩尼寶海以為莊嚴，放大光明遍一切剎，於中普現諸菩薩眾，是為六十。吉祥相左邊復有大人相，名：普勝雲，日光明摩尼王寶輪鬘而為莊嚴，放大光焰充滿法界諸世界海，於中示現一切世界、一切如來、一切眾生，是為六十一。吉祥相左邊復有大人相，名：轉法輪妙音雲，一切法燈清淨香蘂以為莊嚴，放大光明充滿法界，於中普現一切諸佛所有相海及以心海，是為六十二。吉祥相左邊復有大人相，名：莊嚴雲，以去、來、今一切佛海而為莊嚴，放淨光明嚴淨一切諸佛國土，於中普現十方一切諸佛菩薩及佛菩薩所行之行，是為六十三。 〔T10 0254〕 「如來右手有大人相，名：海照雲，眾寶莊嚴，恒放月焰清淨光明，充滿虛空一切世界，發大音聲歎美一切諸菩薩行，是為六十四。如來右手復有大人相，名：影現照耀雲，以毘瑠璃、帝青、摩尼寶華而為莊嚴，放大光明普照十方菩薩所住蓮華藏、摩尼藏等一切世界，於中悉現無量諸佛，以淨法身坐菩提樹，震動一切十方國土，是為六十五。如來右手復有大人相，名：燈焰鬘普嚴淨雲，毘盧遮那寶以為莊嚴，放大光明成變化網，於中普現諸菩薩眾，咸戴寶冠演諸行海，是為六十六。如來右手復有大人相，名：普現一切摩尼雲，蓮華焰燈而為莊嚴，放海藏光充遍法界，於中普現無量諸佛坐蓮華座，是為六十七。如來右手復有大人相，名：光明雲，摩尼焰海以為莊嚴，放眾寶焰、香焰、華焰清淨光明，充滿一切諸世界網，於中普現諸佛道場，是為六十八。如來左手有大人相，名：毘瑠璃清淨燈雲，寶地妙色以為莊嚴，放於如來金色光明，念念常現一切上妙莊嚴之具，是為六十九。如來左手復有大人相，名：一切剎智慧燈音聲雲，以因陀羅網、金剛華而為莊嚴，放閻浮檀金清淨光明，普照十方一切世界，是為七十。如來左手復有大人相，名：安住寶蓮華光明雲，眾寶妙華以為莊嚴，放大光明如須彌燈，普照十方一切世界，是為七十一。如來左手復有大人相，名：遍照法界雲，以妙寶鬘、寶輪、寶瓶、因陀羅網及眾妙相以為莊嚴，放大光明普照十方一切國土，於中示現一切法界、一切世界海、一切如來坐蓮華座，是為七十二。如來右手指有大人相，名：現諸劫剎海旋雲，水月焰藏摩尼王一切寶華以為莊嚴，放大光明充滿法界，其中恒出微妙音聲滿十方剎，是為七十三。如來左手指有大人相，名：安住一切寶雲，以帝青、金剛寶而為莊嚴，放摩尼王眾寶光明充滿法界，其中普現一切諸佛及諸菩薩，是為七十四。如來右手掌有大人相，名：照耀雲，以摩尼王千輻寶輪而為莊嚴，放寶光明，其光右旋充滿法界，於中普現一切諸佛，一一佛身光焰熾然，說法度人，淨諸世界，是為七十五。如來左手掌有大人相，名：焰輪普增長化現法界道場雲，以日光摩尼王千輻輪而為莊嚴，放大光明充滿一切諸世界海，於中示現一切菩薩，演說普賢所有行海，普入一切諸佛國土，各各開悟無量眾生，是為七十六。 「如來陰藏有大人相，名：普流出佛音聲雲，一切妙寶以為莊嚴，放摩尼燈華焰光明，其光熾盛，具眾寶色，普照一切虛空法界，其中普現一切諸佛遊行往來處處周遍，是為七十七。如來右臀有大人相，名：寶燈鬘普照雲，諸摩尼寶以為莊嚴，放不思議寶焰光明，彌布十方一切法界，與虛空法界同為一相，而能出生一切諸相，一一相中悉現諸佛自在神變，是為七十八。如來左臀有大人相，名：示現一切法界海光明彌覆虛空雲，猶如蓮華，清淨妙寶以為嚴飾，放光明網遍照十方一切法界，於中普現種種相雲，是為七十九。如來右髀有大人相，名：普現雲，以眾色摩尼而為莊嚴，其髀與腨上下相稱，放摩尼焰妙法光明，於一念中能普示現一切寶王遊步相海，是為八十。如來左髀有大人相，名：現一切佛無量相海雲，一切寶海隨順安住以為莊嚴，廣大遊行，放淨光明普照眾生，悉使希求無上佛法，是為八十一。如來右邊伊尼延鹿王腨有大人相，名：一切虛空法界雲，光明妙寶以為莊嚴，其相圓直，善能遊步，放閻浮金色清淨光明，遍照一切諸佛世界，發大音聲普皆震動，復現一切諸佛國土，住於虛空寶焰莊嚴，無量菩薩從中化現，是為八十二。如來左邊伊尼延鹿王腨有大人相，名：莊嚴海雲，色如真金，能遍遊行一切佛剎，放一切寶清淨光明，充滿法界施作佛事，是為八十三。如來寶腨上毛有大人相，名：普現法界影像雲，其毛右旋，一一毛端放寶光明，充滿十方一切法界，示現一切諸佛神力，其諸毛孔悉放光明，一切佛剎於中顯現，是為八十四。 〔T10 0255〕 「如來足下有大人相，名：一切菩薩海安住雲，色如金剛、閻浮檀金清淨蓮華，放寶光明，普照十方諸世界海，寶香焰雲處處周遍，舉足將步，香氣周流，具眾寶色充滿法界，是為八十五。如來右足上有大人相，名：普照一切光明雲，一切眾寶以為莊嚴，放大光明充滿法界，示現一切諸佛菩薩，是為八十六。如來左足上有大人相，名：普現一切諸佛雲，寶藏摩尼以為莊嚴，放寶光明，於念念中現一切佛神通變化，及其法海所坐道場，盡未來際劫無有間斷，是為八十七。如來右足指間有大人相，名：光照一切法界海雲，須彌燈摩尼王千輻焰輪種種莊嚴，放大光明充滿十方一切法界諸世界海，於中普現一切諸佛所有種種寶莊嚴相，是為八十八。如來左足指間有大人相，名：現一切佛海雲，摩尼寶華、香焰、燈鬘、一切寶輪以為莊嚴，恒放寶海清淨光明，充滿虛空，普及十方一切世界，於中示現一切諸佛及諸菩薩圓滿音聲、卐字等相，利益無量一切眾生，是為八十九。如來右足跟有大人相，名：自在照耀雲，帝青、寶末以為莊嚴，常放如來妙寶光明，其光妙好充滿法界，皆同一相無有差別，於中示現一切諸佛坐於道場演說妙法，是為九十。如來左足跟有大人相，名：示現妙音演說諸法海雲，以變化海摩尼寶、香焰海須彌華摩尼寶及毘瑠璃而為莊嚴，放大光明充滿法界，於中普現諸佛神力，是為九十一。如來右足趺有大人相，名：示現一切莊嚴光明雲，眾寶所成，極妙莊嚴，放閻浮檀金色清淨光明，普照十方一切法界，其光明相猶如大雲，普覆一切諸佛道場，是為九十二。如來左足趺有大人相，名：現眾色相雲，以一切月焰藏毘盧遮那寶、因陀羅尼羅寶而為莊嚴，念念遊行諸法界海，放摩尼燈香焰光明，其光遍滿一切法界，是為九十三。如來右足四周有大人相，名：普藏雲，因陀羅尼羅金剛寶以為莊嚴，放寶光明充滿虛空，於中示現一切諸佛坐於道場摩尼寶王師子之座，是為九十四。如來左足四周有大人相，名：光明遍照法界雲，摩尼寶華以為莊嚴，放大光明充滿法界平等一相，於中示現一切諸佛及諸菩薩自在神力，以大妙音演說法界無盡法門，是為九十五。如來右足指端有大人相，名：示現莊嚴雲，甚可愛樂閻浮檀清淨真金以為莊嚴，放大光明充滿十方一切法界，於中示現一切諸佛及諸菩薩無盡法海種種功德、神通變化，是為九十六。如來左足指端有大人相，名：現一切佛神變雲，不思議佛光明、月焰普香、摩尼寶焰輪以為莊嚴，放眾寶色清淨光明，充滿一切諸世界海，於中示現一切諸佛及諸菩薩演說一切諸佛法海，是為九十七。 「佛子！毘盧遮那如來有如是等十華藏世界海微塵數大人相；一一身分，眾寶妙相以為莊嚴。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
誡聽許說：普賢告眾，今為汝說如來相海
那時，普賢菩薩摩訶薩告訴在座的諸位菩薩說：
「佛子！我現在要為你們演說如來所有的相海（相，是佛身上福報所成、顯著可辨的殊勝形貌；相德深廣難測，所以稱作海）。
第一依處 頂上（相一至相三十二）：一頂之上具三十二相
「佛子！如來頂上有三十二種以眾寶莊嚴的大人相（大人相，就是大人之相，指佛這位大人身上的相）。其中有一種大人相，名叫：光照一切方普放無量大光明網。它以一切妙寶作為莊嚴，寶所成的頭髮周遍其上，柔軟而細密緊緻，每一根都放出摩尼寶的光（摩尼，是隨意出生所需的寶珠），充滿一切無邊的世界，都在光中顯現佛身的色相圓滿具足。這是第一相。
「其次有一種大人相，名叫：佛眼光明雲。它以摩尼寶王的種種莊嚴而發出金色的光，就像眉間白毫相所放的光明一樣，那光普照一切世界。這是第二相。其次有一種大人相，名叫：充滿法界雲。它以上妙的寶輪作為莊嚴，放出如來福德與智慧的燈明，普照十方一切法界的諸多世界海，在光中普遍顯現一切諸佛以及諸位菩薩。這是第三相。其次有一種大人相，名叫：示現普照雲。它以真金與摩尼作種種莊嚴，那些妙寶都放出光明，照徹不可思議的諸佛國土，一切諸佛都在其中出現。這是第四相。其次有一種大人相，名叫：放寶光明雲。它以摩尼寶王作清淨的莊嚴，用毘瑠璃寶（一種青色的美寶）作為華蘂，光照十方一切法界，在光中普遍顯現種種神變，讚歎如來往昔所修諸行的智慧功德。這是第五相。
「其次有一種大人相，名叫：示現如來遍法界大自在雲。它以菩薩神變寶焰摩尼作為寶冠，以具足如來之力、能覺悟一切的寶焰光輪作為華鬘，那光普照十方世界，在光中示現一切如來端坐於道場（道場，即成道之處），一切智之雲充滿虛空與無量法界。這是第六相。其次有一種大人相，名叫：如來普燈雲。它以能震動法界國土的大自在寶海作為莊嚴，放出清淨光明充滿法界，在光中普遍顯現十方諸菩薩的功德海、過去現在未來三世佛智慧幢海。這是第七相。其次有一種大人相，名叫：普照諸佛廣大雲。它以因陀羅寶（帝釋天之寶）、如意王寶、摩尼王寶作為莊嚴，常放菩薩焰燈的光明，普照十方一切世界，在光中顯現一切諸佛的眾色相海、大音聲海、清淨力海。這是第八相。
「其次有一種大人相，名叫：圓滿光明雲。它以上妙的瑠璃摩尼寶王與種種寶華作為莊嚴，一切眾寶舒展出大焰網充滿十方，一切世界的一切眾生都見到如來顯現坐在自己面前，讚歎諸佛以及諸位菩薩法身的功德，令他們得以進入如來清淨的境界。這是第九相。其次有一種大人相，名叫：普照一切菩薩行藏光明雲。它以眾寶妙華作為莊嚴，寶光普照無量世界，寶焰普遍覆蓋一切國土，十方法界通達無礙，震動佛的音聲宣說暢演法海。這是第十相。其次有一種大人相，名叫：普光照耀雲。它以毘瑠璃、因陀羅、金剛摩尼寶作為莊嚴，瑠璃寶光的色相明淨澄徹，普照一切諸世界海，發出妙音充滿法界；這一切都是從諸佛智慧的大功德海所變化顯現的。這是第十一相。
「其次有一種大人相，名叫：正覺雲。它以雜寶之華作為莊嚴，那些寶華都放出光明，光中都有如來坐於道場，充滿一切無邊世界，令諸世界普遍得到清淨，永遠斷除一切虛妄的分別。這是第十二相。其次有一種大人相，名叫：光明照曜雲。它以寶焰藏海心王摩尼作為莊嚴，放出大光明，光中顯現無量菩薩以及諸菩薩所修的行，一切如來的智身、法身與諸色相海充滿法界。這是第十三相。其次有一種大人相，名叫：莊嚴普照雲。它以金剛華、毘瑠璃寶作為莊嚴，放出大光明，光中有大寶蓮華座，莊嚴具足，彌覆整個法界，自然而然演說四種菩薩行，那音聲普遍傳到諸法界海。這是第十四相。
「其次有一種大人相，名叫：現佛三昧海行雲。它在一念之中示現如來無量的莊嚴，普遍莊嚴一切法界與不可思議的世界海。這是第十五相。其次有一種大人相，名叫：變化海普照雲。它以如須彌山那樣大的妙寶蓮華作為莊嚴，眾寶的光明從佛的大願所生，顯現種種變化沒有窮盡。這是第十六相。其次有一種大人相，名叫：一切如來解脫雲。它以清淨妙寶作為莊嚴，放出大光明莊嚴一切佛的師子座，示現一切諸佛的色像以及無量佛法與諸佛剎海。這是第十七相。其次有一種大人相，名叫：自在方便普照雲。它以毘瑠璃華、真金蓮華、摩尼王燈、妙法焰雲作為莊嚴，放出一切諸佛寶焰密雲般的清淨光明，充滿法界，在光中普遍顯現一切美妙的莊嚴之具。這是第十八相。
「其次有一種大人相，名叫：覺佛種性雲。它以無量寶光作為莊嚴，具足千輪（即千輻之輪），內外清淨，是從往昔的善根所生，那光遍照十方世界，發出智慧之日的光明，宣布法海。這是第十九相。其次有一種大人相，名叫：現一切如來相自在雲。它以眾寶瓔珞、瑠璃寶華作為莊嚴，舒展大寶焰充滿法界，在光中普遍顯現等同一切佛剎微塵數那麼多的過去、未來、現在無量諸佛，如師子王那樣勇猛無畏，色相與智慧全都具足。這是第二十相。其次有一種大人相，名叫：遍照一切法界雲。它以如來寶相作清淨的莊嚴，放出大光明普照法界，顯現一切無量無邊諸佛菩薩的智慧妙藏。這是第二十一相。
「其次有一種大人相，名叫：毘盧遮那如來相雲（毘盧遮那，是本經所說遍一切處的佛名）。它以上妙寶華以及毘瑠璃所成的清淨妙月作為莊嚴，都放出無量百千萬億摩尼寶的光，充滿一切虛空法界，在光中示現無量佛剎，剎中都有如來結跏趺坐。這是第二十二相。其次有一種大人相，名叫：普照一切佛光明雲。它以眾寶妙燈作為莊嚴，放出清淨光明遍照十方一切世界，都顯現諸佛正在轉法輪。這是第二十三相。其次有一種大人相，名叫：普現一切莊嚴雲。它以種種寶焰作為莊嚴，放出清淨光明充滿法界，念念之中常顯現不可說不可說那麼多的一切諸佛與諸菩薩坐於道場。這是第二十四相。
「其次有一種大人相，名叫：出一切法界音聲雲。它以摩尼寶海、上妙栴檀作為莊嚴，舒展大焰網充滿法界，其中普遍演出微妙的音聲，向諸眾生開示一切業海。這是第二十五相。其次有一種大人相，名叫：普照諸佛變化輪雲。它以如來的淨眼作為莊嚴，光照十方一切世界，在光中普遍顯現過去、未來、現在諸佛所有的一切莊嚴之具，又發出妙音演說不可思議的廣大法海。這是第二十六相。其次有一種大人相，名叫：光照佛海雲。那光普照一切世界，窮盡整個法界而無所障礙，處處都有如來結跏趺坐。這是第二十七相。
「其次有一種大人相，名叫：寶燈雲。它放出如來廣大的光明，普照十方一切法界，在光中普遍顯現一切諸佛以及諸菩薩、不可思議的諸眾生海。這是第二十八相。其次有一種大人相，名叫：法界無差別雲。它放出如來大智的光明，普照十方諸佛國土、一切菩薩道場眾會的無量法海，在光中普遍顯現種種神通，又發出妙音，隨著諸眾生心中所愛樂的，演說普賢菩薩的行願，令他們迴向。這是第二十九相。其次有一種大人相，名叫：安住一切世界海普照雲。它放出寶的光明充滿一切虛空法界，在光中普遍顯現清淨美妙的道場以及佛菩薩莊嚴的身相，令見到的人得到無所見。這是第三十相。
「其次有一種大人相，名叫：一切寶清淨光焰雲。它放出無量諸佛菩薩摩尼妙寶的清淨光明，普照十方一切法界，在光中普遍顯現諸菩薩海，沒有一個不具足如來的神力，常遊行十方窮盡虛空界的一切剎網。這是第三十一相。其次有一種大人相，名叫：普照一切法界莊嚴雲。它處在最中央，漸漸隆起，以閻浮檀金（閻浮河所出之金）、因陀羅網作為莊嚴，放出清淨光雲充滿法界，念念之中常顯現一切世界諸佛菩薩的道場眾會。這是第三十二相。佛子！如來頂上有這樣三十二種大人相作為嚴好。
第二依處 眉間（相三十三）：白毫洞徹清淨
「佛子！如來眉間有一種大人相，名叫：遍法界光明雲。它以摩尼寶華作為莊嚴，放出大光明，具足眾寶的顏色，好像日月那樣洞徹清淨，那光普照十方國土，在光中顯現一切佛身，又發出妙音宣說暢演法海。這是第三十三相。
第三依處 眼（相三十四）·第四依處 鼻（相三十五）：見無障礙，化佛演法
「如來的眼有一種大人相，名叫：自在普見雲。它以眾多妙寶作為莊嚴，摩尼寶光清淨映徹，普遍見到一切而全無障礙。這是第三十四相。如來的鼻有一種大人相，名叫：一切神通智慧雲。它以清淨妙寶作為莊嚴，眾寶的色光彌覆在上面，其中出現無量化佛坐在寶蓮華上，前往諸世界為一切菩薩、一切眾生演說不可思議的諸佛法海。這是第三十五相。
第五依處 舌（相三十六至三十九）：廣長遍覆，展卷自在
「如來的舌有一種大人相，名叫：示現音聲影像雲。它以眾色妙寶作為莊嚴，是宿世善根所成就的，那舌廣大長遠遍覆一切諸世界海。如來若是欣悅微笑，必定放出一切摩尼寶的光，那光普照十方法界，能令一切眾生心得清涼；過去、未來、現在所有諸佛都在光中明白顯現，都演出廣大微妙的聲音，遍及一切佛剎，住持無量劫。這是第三十六相。
「如來的舌又有一種大人相，名叫：法界雲。它所在的舌掌（舌之近根處）平正安穩，以眾寶作為莊嚴，放出妙寶的光，色相圓滿，好像眉間所放的光明一樣，那光普照一切佛剎——所照之剎只是微塵所成，並無自性——光中又顯現無量諸佛，都發出妙音演說一切法。這是第三十七相。
「如來的舌端有一種大人相，名叫：照法界光明雲。它以如意寶王作為莊嚴，自然而然恆常發出金色寶焰，其中映現一切佛海，又震出妙音充滿一切無邊世界，每一種音聲中都具足一切音聲，都演說妙法，聽的人心生喜悅，經歷無量劫玩味而不忘失。這是第三十八相。如來的舌端又有一種大人相，名叫：照耀法界雲。它以摩尼寶王作為嚴飾，演出眾色之相與微妙光明，充滿十方無量國土，窮盡法界沒有不清淨的，其中都有無量諸佛以及諸位菩薩各自吐出妙音種種開示，一切菩薩現前聽受。這是第三十九相。
第六依處 上齶（相四十）：開演甚深不思議法
「如來口中的上齶有一種大人相，名叫：示現不思議法界雲。它以因陀羅寶、毘瑠璃寶作為莊嚴，放出香燈之焰的清淨光雲，充滿十方一切法界，示現種種神通方便，普遍在一切諸世界海中開演甚深不可思議之法。這是第四十相。
第七依處 牙（相四十一至四十四）：四大牙，法乳法燈法寶
「如來口中右邊頰旁的下牙有一種大人相，名叫：佛牙雲。它以眾寶摩尼與卐字相輪（卐字，是佛身上吉祥的形相）作為莊嚴，放出大光明普照法界，在光中普遍顯現一切佛身，周遍流布十方開悟眾生。這是第四十一相。如來口中右邊頰旁的上牙有一種大人相，名叫：寶焰彌盧藏雲。它以摩尼寶藏作為莊嚴，放出金剛香焰的清淨光明，每一道光明都充滿法界，示現一切諸佛的神力，又顯現一切十方世界清淨美妙的道場。這是第四十二相。
「如來口中左邊頰旁的下牙有一種大人相，名叫：寶燈普照雲。它以一切妙寶舒展華朵、發出香氣作為莊嚴，放出燈焰之雲的清淨光明，充滿一切諸世界海，在光中顯現一切諸佛坐在蓮華藏師子之座上，諸菩薩眾共同圍繞。這是第四十三相。如來口中左邊頰旁的上牙有一種大人相，名叫：照現如來雲。它以清淨光明、閻浮檀金、寶網、寶華作為莊嚴，放出大焰輪充滿法界，在光中普遍顯現一切諸佛，以神通力在虛空中流布法乳、法燈、法寶，教化一切諸菩薩眾。這是第四十四相。
第八依處 齒（相四十五）·第九依處 脣（相四十六）：微笑放光，色如寶華
「如來的齒有一種大人相，名叫：普現光明雲。每一齒之間都有相海作莊嚴，若是微笑的時候都放出光明，具足眾寶之色，摩尼寶焰向右旋轉宛然流轉，流布法界無不充滿，演出佛的言音演說普賢之行。這是第四十五相。如來的脣有一種大人相，名叫：影現一切寶光雲。它放出閻浮檀真金色、蓮華色以及一切寶色的廣大光明，照徹法界都令清淨。這是第四十六相。
第十依處 頸（相四十七）：紺蒲成就，柔軟細滑
「如來的頸有一種大人相，名叫：普照一切世界雲。它以摩尼寶王作為莊嚴，如紺蒲之色而成就（紺蒲，深青而潤澤之相），柔軟細滑，放出毘盧遮那的清淨光明，充滿十方一切世界，在光中普遍顯現一切諸佛。這是第四十七相。
第十一依處 肩（相四十八至五十二）：右二左三
「如來的右肩有一種大人相，名叫：佛廣大一切寶雲。它放出一切寶色、真金色、蓮華色的光明，結成寶焰之網普照法界，在光中普遍顯現一切菩薩。這是第四十八相。如來的右肩又有一種大人相，名叫：最勝寶普照雲。它的顏色清淨如閻浮金，放出摩尼之光充滿法界，在光中普遍顯現一切菩薩。這是第四十九相。
「如來的左肩有一種大人相，名叫：最勝光照法界雲。它好像頂上以及眉間那樣種種莊嚴，放出閻浮檀金與蓮華色的眾寶光明，結成大焰網充滿法界，在光中示現一切神力。這是第五十相。如來的左肩又有一種大人相，名叫：光明遍照雲。這相向右旋轉，以閻浮檀金色的摩尼寶王作為莊嚴，放出眾寶華香焰的光明，充遍法界，在光中普遍顯現一切諸佛以及一切莊嚴清淨的國土。這是第五十一相。如來的左肩又有一種大人相，名叫：普照耀雲。這相向右旋轉，細密而莊嚴，放出佛燈焰雲的清淨光明，充遍法界，在光中顯現一切菩薩種種莊嚴全都美妙。這是第五十二相。
第十二依處 胸（相五十三至六十三）：卐字吉祥海雲，左右各五
「如來的胸臆有一種大人相，形狀像卐字，名叫：吉祥海雲。它以摩尼寶華作為莊嚴，放出一切寶色的種種光焰之輪，充滿法界普令清淨，又發出妙音宣說暢演法海。這是第五十三相。
「吉祥相的右邊有一種大人相，名叫：示現光照雲。它以因陀羅網作為莊嚴，放出大光輪充滿法界，在光中普遍顯現無量諸佛。這是第五十四相。吉祥相的右邊又有一種大人相，名叫：普現如來雲。它以諸菩薩的摩尼寶冠作為莊嚴，放出大光明普照十方一切世界都令清淨，在光中示現過去、未來、現在諸佛坐於道場，普遍顯現神力廣宣法海。這是第五十五相。吉祥相的右邊又有一種大人相，名叫：開敷華雲。它以摩尼寶華作為莊嚴，放出寶香焰燈的清淨光明，形狀如蓮華，充滿世界。這是第五十六相。吉祥相的右邊又有一種大人相，名叫：可悅樂金色雲。它以一切寶心王藏摩尼王作為莊嚴，放出清淨光明照徹法界，在光中普遍顯現好像佛眼那樣廣大光明的摩尼寶藏。這是第五十七相。吉祥相的右邊又有一種大人相，名叫：佛海雲。它以毘瑠璃寶、香燈、華鬘作為莊嚴，放出充滿虛空的摩尼寶王香燈大焰的清淨光明，充遍十方一切國土，在光中普遍顯現道場眾會。這是第五十八相。
「吉祥相的左邊有一種大人相，名叫：示現光明雲。它以無數菩薩坐在寶蓮華上作為莊嚴，放出摩尼王種種交錯的寶焰光明，普遍清淨一切諸法界海，在光中示現無量諸佛，以及佛以妙音演說諸法。這是第五十九相。吉祥相的左邊又有一種大人相，名叫：示現遍法界光明雲。它以摩尼寶海作為莊嚴，放出大光明遍及一切佛剎，在光中普遍顯現諸菩薩眾。這是第六十相。吉祥相的左邊又有一種大人相，名叫：普勝雲。它以日光明摩尼王的寶輪華鬘作為莊嚴，放出大光焰充滿法界的諸多世界海，在光中示現一切世界、一切如來、一切眾生。這是第六十一相。吉祥相的左邊又有一種大人相，名叫：轉法輪妙音雲。它以一切法燈與清淨香蘂作為莊嚴，放出大光明充滿法界，在光中普遍顯現一切諸佛所有的相海以及心海。這是第六十二相。吉祥相的左邊又有一種大人相，名叫：莊嚴雲。它以過去、未來、現在一切佛海作為莊嚴，放出清淨光明莊嚴清淨一切諸佛國土，在光中普遍顯現十方一切諸佛菩薩以及佛與菩薩所修的行。這是第六十三相。
第十三依處 手（相六十四至七十六）：右五左四，指二掌二
「如來的右手有一種大人相，名叫：海照雲。它以眾寶莊嚴，恆常放出月焰般的清淨光明，充滿虛空一切世界，發出大音聲讚美一切諸菩薩行。這是第六十四相。如來的右手又有一種大人相，名叫：影現照耀雲。它以毘瑠璃、帝青（一種深青之寶）、摩尼寶華作為莊嚴，放出大光明普照十方菩薩所住的蓮華藏、摩尼藏等一切世界，在光中都顯現無量諸佛，以清淨法身坐在菩提樹下，震動一切十方國土。這是第六十五相。如來的右手又有一種大人相，名叫：燈焰鬘普嚴淨雲。它以毘盧遮那寶作為莊嚴，放出大光明結成變化之網，在光中普遍顯現諸菩薩眾，都戴著寶冠演說諸行海。這是第六十六相。如來的右手又有一種大人相，名叫：普現一切摩尼雲。它以蓮華焰燈作為莊嚴，放出海藏之光充遍法界，在光中普遍顯現無量諸佛坐在蓮華座上。這是第六十七相。如來的右手又有一種大人相，名叫：光明雲。它以摩尼焰海作為莊嚴，放出眾寶焰、香焰、華焰的清淨光明，充滿一切諸世界網，在光中普遍顯現諸佛的道場。這是第六十八相。
「如來的左手有一種大人相，名叫：毘瑠璃清淨燈雲。它以寶地妙色作為莊嚴，放出如來的金色光明，念念之中常顯現一切上妙的莊嚴之具。這是第六十九相。如來的左手又有一種大人相，名叫：一切剎智慧燈音聲雲。它以因陀羅網、金剛華作為莊嚴，放出閻浮檀金的清淨光明，普照十方一切世界。這是第七十相。如來的左手又有一種大人相，名叫：安住寶蓮華光明雲。它以眾寶妙華作為莊嚴，放出大光明如須彌燈那樣，普照十方一切世界。這是第七十一相。如來的左手又有一種大人相，名叫：遍照法界雲。它以妙寶華鬘、寶輪、寶瓶、因陀羅網以及眾多妙相作為莊嚴，放出大光明普照十方一切國土，在光中示現一切法界、一切世界海、一切如來坐在蓮華座上。這是第七十二相。
「如來右手的手指有一種大人相，名叫：現諸劫剎海旋雲。它以水月焰藏摩尼王與一切寶華作為莊嚴，放出大光明充滿法界，其中恆常發出微妙音聲充滿十方佛剎。這是第七十三相。如來左手的手指有一種大人相，名叫：安住一切寶雲。它以帝青、金剛寶作為莊嚴，放出摩尼王眾寶的光明充滿法界，其中普遍顯現一切諸佛以及諸位菩薩。這是第七十四相。
「如來的右手掌有一種大人相，名叫：照耀雲。它以摩尼王千輻寶輪作為莊嚴，放出寶的光明，那光向右旋轉充滿法界，在光中普遍顯現一切諸佛，每一尊佛身的光焰熾然，說法度人，清淨諸世界。這是第七十五相。如來的左手掌有一種大人相，名叫：焰輪普增長化現法界道場雲。它以日光摩尼王千輻之輪作為莊嚴，放出大光明充滿一切諸世界海，在光中示現一切菩薩，演說普賢所有的行海，普遍進入一切諸佛國土，各各開悟無量眾生。這是第七十六相。
第十四依處 陰藏（相七十七）：隱密之相普流佛音
「如來的陰藏有一種大人相，名叫：普流出佛音聲雲。它以一切妙寶作為莊嚴，放出摩尼燈華焰的光明，那光熾盛，具足眾寶之色，普照一切虛空法界，其中普遍顯現一切諸佛遊行往來處處周遍。這是第七十七相。
第十五依處 坐處（相七十八至七十九）：與虛空法界同為一相
「如來的右臀有一種大人相，名叫：寶燈鬘普照雲。它以諸摩尼寶作為莊嚴，放出不可思議寶焰的光明，彌布十方一切法界，與虛空法界同為一相，而能出生一切諸相，每一相中都顯現諸佛自在的神變。這是第七十八相。如來的左臀有一種大人相，名叫：示現一切法界海光明彌覆虛空雲。它好像蓮華，以清淨妙寶作為嚴飾，放出光明之網遍照十方一切法界，在光中普遍顯現種種相雲。這是第七十九相。
第十六依處 髀（相八十至八十一）：上下相稱，廣大遊行
「如來的右髀（大腿）有一種大人相，名叫：普現雲。它以眾色摩尼作為莊嚴，那髀與腨（小腿）上下相稱，放出摩尼焰的妙法光明，在一念之中能普遍示現一切寶王遊步之相海。這是第八十相。如來的左髀有一種大人相，名叫：現一切佛無量相海雲。它以一切寶海隨順安住作為莊嚴，能廣大遊行，放出清淨光明普照眾生，都使他們希求無上佛法。這是第八十一相。
第十七依處 腨（相八十二至八十四）：鹿王腨相圓直，毛端放光
「如來右邊如伊尼延鹿王那樣的腨（伊尼延，是一種腿相圓直的鹿）有一種大人相，名叫：一切虛空法界雲。它以光明妙寶作為莊嚴，那相圓正挺直，善能遊步，放出閻浮金色的清淨光明，遍照一切諸佛世界，發出大音聲普遍都震動，又顯現一切諸佛國土，安住在虛空中以寶焰莊嚴，無量菩薩從中變化顯現。這是第八十二相。如來左邊如伊尼延鹿王那樣的腨有一種大人相，名叫：莊嚴海雲。它的顏色如真金，能遍遊一切佛剎，放出一切寶的清淨光明，充滿法界作種種佛事。這是第八十三相。
「如來寶腨上的毛有一種大人相，名叫：普現法界影像雲。那毛向右旋轉，每一毛端都放出寶的光明，充滿十方一切法界，示現一切諸佛的神力，那些毛孔也都放出光明，一切佛剎都在光中顯現。這是第八十四相。
第十八依處 足（相八十五至九十七）：自下而上，通分為七
「如來的足下有一種大人相，名叫：一切菩薩海安住雲。它的顏色如金剛、閻浮檀金與清淨蓮華，放出寶的光明，普照十方諸世界海，寶香焰雲處處周遍，舉足將要邁步時，香氣周流不絕，具足眾寶之色充滿法界。這是第八十五相。
「如來的右足上面有一種大人相，名叫：普照一切光明雲。它以一切眾寶作為莊嚴，放出大光明充滿法界，示現一切諸佛菩薩。這是第八十六相。如來的左足上面有一種大人相，名叫：普現一切諸佛雲。它以寶藏摩尼作為莊嚴，放出寶的光明，在念念之中顯現一切佛的神通變化，以及其法海與所坐的道場，窮盡未來際的劫數而沒有間斷。這是第八十七相。
「如來右足的指間有一種大人相，名叫：光照一切法界海雲。它以須彌燈摩尼王千輻焰輪作種種莊嚴，放出大光明充滿十方一切法界的諸世界海，在光中普遍顯現一切諸佛所有的種種寶莊嚴相。這是第八十八相。如來左足的指間有一種大人相，名叫：現一切佛海雲。它以摩尼寶華、香焰、燈鬘、一切寶輪作為莊嚴，恆常放出寶海的清淨光明，充滿虛空，普遍及於十方一切世界，在光中示現一切諸佛以及諸菩薩圓滿的音聲、卐字等相，利益無量一切眾生。這是第八十九相。
「如來的右足跟有一種大人相，名叫：自在照耀雲。它以帝青與寶末作為莊嚴，常放如來妙寶的光明，那光美妙充滿法界，全都同一相而沒有差別，在光中示現一切諸佛坐於道場演說妙法。這是第九十相。如來的左足跟有一種大人相，名叫：示現妙音演說諸法海雲。它以變化海摩尼寶、香焰海須彌華摩尼寶以及毘瑠璃作為莊嚴，放出大光明充滿法界，在光中普遍顯現諸佛的神力。這是第九十一相。
「如來的右足趺（腳背）有一種大人相，名叫：示現一切莊嚴光明雲。它由眾寶所成，極其美妙莊嚴，放出閻浮檀金色的清淨光明，普照十方一切法界，那光明之相好像大雲，普遍覆蓋一切諸佛的道場。這是第九十二相。如來的左足趺有一種大人相，名叫：現眾色相雲。它以一切月焰藏毘盧遮那寶、因陀羅尼羅寶（此寶漢語稱帝青）作為莊嚴，念念之中遊行諸法界海，放出摩尼燈香焰的光明，那光遍滿一切法界。這是第九十三相。
「如來右足的四周有一種大人相，名叫：普藏雲。它以因陀羅尼羅金剛寶作為莊嚴，放出寶的光明充滿虛空，在光中示現一切諸佛坐於道場摩尼寶王的師子之座。這是第九十四相。如來左足的四周有一種大人相，名叫：光明遍照法界雲。它以摩尼寶華作為莊嚴，放出大光明充滿法界平等一相，在光中示現一切諸佛以及諸菩薩自在的神力，以廣大妙音演說法界無盡的法門。這是第九十五相。
「如來右足的指端有一種大人相，名叫：示現莊嚴雲。它以極可愛樂的閻浮檀清淨真金作為莊嚴，放出大光明充滿十方一切法界，在光中示現一切諸佛以及諸菩薩無盡法海的種種功德、神通變化。這是第九十六相。如來左足的指端有一種大人相，名叫：現一切佛神變雲。它以不可思議的佛光明、月焰普香、摩尼寶焰輪作為莊嚴，放出眾寶色的清淨光明，充滿一切諸世界海，在光中示現一切諸佛以及諸菩薩演說一切諸佛的法海。這是第九十七相。
結略顯廣：十華藏世界海微塵數大人相
「佛子！毘盧遮那如來有像這樣的十華藏世界海微塵數那麼多的大人相；每一個身分上，都有眾寶妙相作為莊嚴。」
Enjoining the Hearing and Granting the Telling: Samantabhadra Tells the Assembly That He Will Now Speak the Tathāgata’s Ocean of Marks
At that time the bodhisattva-mahāsattva Samantabhadra told the bodhisattvas seated there, saying:
“Sons of the Buddha! I shall now expound for you all the ocean of marks of the Tathāgata (a mark is a superior form upon the Buddha’s body, brought about by the recompense of merit and plainly to be told apart; and because the virtue of the marks is deep and vast, they are called an ocean).
The First Place of Support · The Crown of the Head (marks one through thirty-two): Upon a Single Crown, Thirty-Two Marks
“Sons of the Buddha! Upon the crown of the Tathāgata’s head there are thirty-two great-man marks adorned with all manner of jewels (a great-man mark is the mark of a great man, that is, a mark upon the body of the Buddha, who is that great man). Among them there is one great-man mark named: Light Illumining Every Quarter and Everywhere Emitting Measureless Great Nets of Light. It has all wondrous jewels for its adornment, and jewel-made hair spreads everywhere upon it, soft and finely close-set, every single strand emitting the light of maṇi jewels (a maṇi is a jewel-pearl that brings forth whatever one wishes), filling all boundless worlds, and in that light the Buddha’s body appears with its colors and marks perfect and complete. This is the first mark.
“Next there is a great-man mark named: Cloud of the Light of the Buddha-Eye. With the manifold adornments of maṇi jewel-kings it sends out a golden light, just like the light emitted by the mark of the tuft of white hair between the brows, and that light illumines all worlds everywhere. This is the second mark. Next there is a great-man mark named: Cloud Filling the Dharma Realm. It has superb jewel-wheels for its adornment, and it sends out the lamplight of the Tathāgata’s merit and wisdom, illumining everywhere the many world-oceans of the whole Dharma realm in the ten directions, and in that light there appear everywhere all buddhas together with all bodhisattvas. This is the third mark. Next there is a great-man mark named: Cloud Manifesting Universal Illumination. It has true gold and maṇi jewels for its manifold adornment, and those wondrous jewels all emit light, shining through inconceivable buddha-lands, and all buddhas appear therein. This is the fourth mark. Next there is a great-man mark named: Cloud Emitting Jeweled Light. It has maṇi jewel-kings for its pure adornment, with beryl jewels (a fine jewel of blue color) for its flower-stamens, and its light illumines the whole Dharma realm in the ten directions, and in that light there appear everywhere all manner of spiritual transformations, praising the wisdom and merit of the practices that the Tathāgata cultivated of old. This is the fifth mark.
“Next there is a great-man mark named: Cloud Manifesting the Tathāgata’s Great Sovereignty Pervading the Dharma Realm. It has the maṇi jewels of the flaming jewel-transformations of bodhisattvas for its jeweled crown, and the flaming jewel-wheel of light that is complete in the Tathāgata’s power and can awaken all beings for its flower-garland, and that light illumines everywhere the worlds of the ten directions, and in that light there are shown forth all Tathāgatas seated upright within the place of the Way (the place of the Way is the spot where the Way is attained), and a cloud of all-knowledge fills empty space and measureless Dharma realms. This is the sixth mark. Next there is a great-man mark named: Cloud of the Tathāgata’s Universal Lamp. It has for its adornment the great sovereign jewel-ocean that can shake the lands of the Dharma realm, and it emits a pure light that fills the Dharma realm, and in that light there appear everywhere the oceans of merit of the bodhisattvas of the ten directions and the ocean of banners of the wisdom of the buddhas of the three times, past, present, and future. This is the seventh mark. Next there is a great-man mark named: Vast Cloud Universally Illumining the Buddhas. It has Indra jewels (the jewels of Śakra, lord of the gods), wish-king jewels, and maṇi-king jewels for its adornment, and it ever emits the light of the flaming lamps of bodhisattvas, illumining everywhere all the worlds of the ten directions, and in that light there appear the oceans of the manifold colors and marks of all buddhas, their oceans of great voice, and their oceans of pure power. This is the eighth mark.
“Next there is a great-man mark named: Cloud of Perfect Light. It has superb beryl and maṇi jewel-kings, together with all manner of jeweled flowers, for its adornment, and all its many jewels spread out great nets of flame that fill the ten directions, and all sentient beings in all worlds see the Tathāgata appearing seated before them, praising the merit of the dharma-body of the buddhas and of the bodhisattvas, and causing them to enter the Tathāgata’s pure state. This is the ninth mark. Next there is a great-man mark named: Cloud of Light Universally Illumining the Treasury of All Bodhisattva Practice. It has manifold jeweled and wondrous flowers for its adornment, and its jewel-light illumines everywhere measureless worlds, and its jeweled flames spread over and cover all lands, and the Dharma realm of the ten directions is penetrated without obstruction, and the Buddha’s voice resounds, proclaiming and setting forth the ocean of the Dharma. This is the tenth mark. Next there is a great-man mark named: Cloud of Universal Light Shining Forth. It has beryl, Indra jewels, and adamantine maṇi jewels for its adornment, and the color of the beryl jewel-light is bright, pure, and clear through, illumining everywhere all the world-oceans, and sending out a wondrous sound that fills the Dharma realm; and all of this is conjured forth by the great ocean of merit that is the wisdom of the buddhas. This is the eleventh mark.
“Next there is a great-man mark named: Cloud of Perfect Awakening. It has flowers of mingled jewels for its adornment, and those jeweled flowers all emit light, and in the light there are everywhere Tathāgatas seated within the place of the Way, filling all boundless worlds, causing all the worlds to attain purity everywhere and to cut off forever all false discrimination. This is the twelfth mark. Next there is a great-man mark named: Cloud of Light Shining Forth. It has the mind-king maṇi jewels of the ocean of the treasury of jeweled flames for its adornment, and it emits a great light, and in the light there appear measureless bodhisattvas together with the practices that those bodhisattvas cultivate, and the wisdom-bodies, the dharma-bodies, and the oceans of colors and marks of all Tathāgatas fill the Dharma realm. This is the thirteenth mark. Next there is a great-man mark named: Cloud of Adornment Universally Illumining. It has adamantine flowers and beryl jewels for its adornment, and it emits a great light, and in the light there is a great jeweled lotus seat, complete in its adornment, spreading over and covering the whole Dharma realm, and of itself, without contrivance, it expounds the four kinds of bodhisattva practice, and that sound reaches everywhere throughout the oceans of the Dharma realm. This is the fourteenth mark.
“Next there is a great-man mark named: Cloud Manifesting the Practice of the Ocean of the Buddha’s Samādhis. Within a single thought it shows forth the Tathāgata’s measureless adornments, adorning everywhere the whole Dharma realm and the inconceivable world-oceans. This is the fifteenth mark. Next there is a great-man mark named: Cloud of the Ocean of Transformations Universally Illumining. It has wondrous jeweled lotuses as great as Mount Sumeru for its adornment, and the light of its many jewels is born of the Buddha’s great vows, showing forth all manner of transformations without end. This is the sixteenth mark. Next there is a great-man mark named: Cloud of the Liberation of All Tathāgatas. It has pure and wondrous jewels for its adornment, and it emits a great light that adorns the lion thrones of all buddhas, showing forth the color-images of all buddhas together with measureless buddha-dharmas and the oceans of the buddha-lands. This is the seventeenth mark. Next there is a great-man mark named: Cloud of Sovereign Skillful Means Universally Illumining. It has beryl flowers, true-gold lotuses, maṇi-king lamps, and clouds of the flames of the wondrous Dharma for its adornment, and it emits the pure light of the dense clouds of jeweled flames of all buddhas, filling the Dharma realm, and in that light there appear everywhere all the beautiful articles of adornment. This is the eighteenth mark.
“Next there is a great-man mark named: Cloud of Awakening to the Buddha-Lineage. It has measureless jewel-light for its adornment, complete with a thousand wheels (that is, wheels of a thousand spokes), pure within and without, born of the roots of goodness of former times, and its light shines throughout the worlds of the ten directions, sending out the light of the sun of wisdom and proclaiming the ocean of the Dharma. This is the nineteenth mark. Next there is a great-man mark named: Cloud of Sovereignty Manifesting the Marks of All Tathāgatas. It has manifold jeweled necklaces and beryl jeweled flowers for its adornment, and it spreads out great jeweled flames that fill the Dharma realm, and in that light there appear everywhere buddhas past, future, and present, measureless, equal in number to the motes of dust of all buddha-lands, valiant and fearless as the lion king, complete in every color and mark and in wisdom. This is the twentieth mark. Next there is a great-man mark named: Cloud Pervadingly Illumining the Whole Dharma Realm. It has the Tathāgata’s jeweled marks for its pure adornment, and it emits a great light that illumines the Dharma realm everywhere, showing forth the wondrous treasuries of the wisdom of all the measureless and boundless buddhas and bodhisattvas. This is the twenty-first mark.
“Next there is a great-man mark named: Cloud of the Marks of Vairocana Tathāgata (Vairocana is the name, spoken of in this sūtra, of the Buddha who pervades all places). It has superb jeweled flowers, together with the pure and wondrous moon made of beryl, for its adornment, and they all emit the light of measureless hundreds of thousands of myriads of koṭis of maṇi jewels, filling all empty space and the Dharma realm, and in that light there are shown forth measureless buddha-lands, and in every land there is a Tathāgata seated with legs crossed. This is the twenty-second mark. Next there is a great-man mark named: Cloud of Light Universally Illumining All Buddhas. It has manifold jeweled and wondrous lamps for its adornment, and it emits a pure light that shines throughout all the worlds of the ten directions, and in all of them there appear buddhas turning the wheel of the Dharma. This is the twenty-third mark. Next there is a great-man mark named: Cloud Universally Manifesting All Adornments. It has all manner of jeweled flames for its adornment, and it emits a pure light that fills the Dharma realm, and in thought after thought it ever shows forth all the buddhas and all the bodhisattvas, unspeakably and unspeakably many, seated within the place of the Way. This is the twenty-fourth mark.
“Next there is a great-man mark named: Cloud Sending Forth the Sounds of the Whole Dharma Realm. It has the ocean of maṇi jewels and superb sandalwood for its adornment, and it spreads out great nets of flame that fill the Dharma realm, and within them there is sent forth everywhere a subtle and wondrous sound, revealing to all sentient beings the whole ocean of deeds. This is the twenty-fifth mark. Next there is a great-man mark named: Cloud of the Wheel of Transformations Universally Illumining the Buddhas. It has the Tathāgata’s pure eyes for its adornment, and its light illumines all the worlds of the ten directions, and in that light there appear everywhere all the articles of adornment of the buddhas past, future, and present, and it further sends out a wondrous sound expounding the inconceivable and vast ocean of the Dharma. This is the twenty-sixth mark. Next there is a great-man mark named: Cloud of Light Illumining the Ocean of Buddhas. Its light illumines everywhere all worlds, exhausting the whole Dharma realm without any obstruction, and in place after place there is a Tathāgata seated with legs crossed. This is the twenty-seventh mark.
“Next there is a great-man mark named: Cloud of the Jeweled Lamp. It emits the Tathāgata’s vast light, illumining everywhere the whole Dharma realm of the ten directions, and in that light there appear everywhere all buddhas together with all bodhisattvas and the inconceivable oceans of sentient beings. This is the twenty-eighth mark. Next there is a great-man mark named: Cloud of the Dharma Realm Without Difference. It emits the light of the Tathāgata’s great wisdom, illumining everywhere the buddha-lands of the ten directions and the measureless oceans of the Dharma of the assemblies at every bodhisattva place of the Way, and in that light there appear everywhere all manner of spiritual penetrations, and it further sends out a wondrous sound, expounding, in accord with what the minds of sentient beings love and delight in, the practices and vows of the bodhisattva Samantabhadra, and causing them to dedicate and direct them. This is the twenty-ninth mark. Next there is a great-man mark named: Cloud Abiding in All World-Oceans and Universally Illumining. It emits a jeweled light that fills all empty space and the Dharma realm, and in that light there appear everywhere the pure and beautiful places of the Way and the adorned bodily marks of buddhas and bodhisattvas, causing those who see them to attain the seeing of nothing at all. This is the thirtieth mark.
“Next there is a great-man mark named: Cloud of the Pure Flaming Light of All Jewels. It emits the pure light of the wondrous maṇi jewels of measureless buddhas and bodhisattvas, illumining everywhere the whole Dharma realm of the ten directions, and in that light there appear everywhere the oceans of bodhisattvas, not one of whom is not complete in the Tathāgata’s spiritual power, ever roaming through all the nets of lands of the ten directions to the ends of the realm of empty space. This is the thirty-first mark. Next there is a great-man mark named: Cloud of Adornment Universally Illumining the Whole Dharma Realm. It lies at the very center and rises up by degrees, and it has the gold of Jambūnada (the gold that comes out of the river Jambū) and the net of Indra for its adornment, and it emits pure clouds of light that fill the Dharma realm, and in thought after thought it ever shows forth the assemblies at the places of the Way of the buddhas and bodhisattvas of all worlds. This is the thirty-second mark. Sons of the Buddha! Upon the crown of the Tathāgata’s head there are thirty-two great-man marks such as these, serving as its adorning excellence.
The Second Place of Support · Between the Brows (mark thirty-three): The White Tuft, Clear Through and Pure
“Sons of the Buddha! Between the Tathāgata’s brows there is a great-man mark named: Cloud of Light Pervading the Dharma Realm. It has maṇi jeweled flowers for its adornment, and it emits a great light complete in the colors of the manifold jewels, clear through and pure like the sun and the moon, and that light illumines everywhere the lands of the ten directions, and in that light there appear the bodies of all buddhas, and it further sends out a wondrous sound proclaiming and setting forth the ocean of the Dharma. This is the thirty-third mark.
The Third Place of Support · The Eyes (mark thirty-four) · The Fourth Place of Support · The Nose (mark thirty-five): Seeing Without Obstruction, Conjured Buddhas Expounding the Dharma
“The Tathāgata’s eyes have a great-man mark named: Cloud of Sovereign Universal Seeing. It has manifold wondrous jewels for its adornment, and the maṇi jewel-light is pure and shines clear through, seeing everything everywhere with no obstruction at all. This is the thirty-fourth mark. The Tathāgata’s nose has a great-man mark named: Cloud of All Spiritual Penetrations and Wisdom. It has pure and wondrous jewels for its adornment, and the color-light of its many jewels spreads over and covers it, and within it there appear measureless conjured buddhas seated upon jeweled lotuses, going to all the worlds and expounding for all bodhisattvas and all sentient beings the inconceivable ocean of the buddha-dharmas. This is the thirty-fifth mark.
The Fifth Place of Support · The Tongue (marks thirty-six through thirty-nine): Broad and Long, Covering All; Rolling Up and Spreading Out at Will
“The Tathāgata’s tongue has a great-man mark named: Cloud Manifesting Sounds and Images. It has jewels of manifold colors and wondrous kinds for its adornment, and it was brought to completion by the roots of goodness of former lives, and that tongue is broad and long and far-reaching, covering over all the world-oceans. If the Tathāgata is glad and smiles, he must emit the light of all maṇi jewels, and that light illumines everywhere the Dharma realm of the ten directions and can cause the minds of all sentient beings to attain coolness; and all the buddhas past, future, and present appear plainly within that light, and they all send out vast and subtly wondrous sounds that reach throughout all buddha-lands and abide and are upheld for measureless kalpas. This is the thirty-sixth mark.
“The Tathāgata’s tongue has yet another great-man mark named: Cloud of the Dharma Realm. The palm of the tongue where it lies (the palm is the part near the root of the tongue) is level and settled, and it has manifold jewels for its adornment, and it emits a wondrous jeweled light, perfect in color and mark, just like the light emitted from between the brows, and that light illumines everywhere all buddha-lands — and the lands so illumined are but made of motes of dust and have no intrinsic nature — and in the light there further appear measureless buddhas, all sending out a wondrous sound expounding all dharmas. This is the thirty-seventh mark.
“The tip of the Tathāgata’s tongue has a great-man mark named: Cloud of Light Illumining the Dharma Realm. It has wish-king jewels for its adornment, and of itself, without contrivance, it constantly sends out golden jeweled flames, within which are reflected all the oceans of buddhas, and it further sounds forth a wondrous voice filling all boundless worlds, and within every one of those sounds all sounds are complete, and all of them expound the wondrous Dharma, and those who hear them are glad at heart and savor them for measureless kalpas without forgetting. This is the thirty-eighth mark. The tip of the Tathāgata’s tongue has yet another great-man mark named: Cloud Shining Forth upon the Dharma Realm. It has maṇi jewel-kings for its adorning ornament, and it sends forth the marks of manifold colors together with subtle and wondrous light, filling measureless lands in the ten directions, and to the ends of the Dharma realm there is nothing not made pure, and within it there are everywhere measureless buddhas together with all bodhisattvas, each uttering a wondrous sound with all manner of revealing, and all bodhisattvas are present before them to hear and receive it. This is the thirty-ninth mark.
The Sixth Place of Support · The Upper Palate (mark forty): Setting Forth the Profound and Inconceivable Dharma
“Within the Tathāgata’s mouth the upper palate has a great-man mark named: Cloud Manifesting the Inconceivable Dharma Realm. It has Indra jewels and beryl jewels for its adornment, and it emits pure clouds of light from the flames of incense-lamps, filling the whole Dharma realm of the ten directions, showing forth all manner of spiritual penetrations and skillful means, and setting forth everywhere throughout all the world-oceans the profound and inconceivable Dharma. This is the fortieth mark.
The Seventh Place of Support · The Fangs (marks forty-one through forty-four): The Four Great Fangs, the Milk of the Dharma, the Lamp of the Dharma, the Jewel of the Dharma
“Within the Tathāgata’s mouth the lower fang beside the right cheek has a great-man mark named: Cloud of the Buddha’s Fang. It has manifold jeweled maṇi and the wheel of the svastika sign (the svastika sign is a form of good fortune upon the Buddha’s body) for its adornment, and it emits a great light that illumines the Dharma realm everywhere, and in that light there appear everywhere the bodies of all buddhas, spreading throughout the ten directions and awakening sentient beings. This is the forty-first mark. Within the Tathāgata’s mouth the upper fang beside the right cheek has a great-man mark named: Cloud of the Treasury of Jeweled Flames of Meru. It has the treasury of maṇi jewels for its adornment, and it emits the pure light of adamantine incense-flames, and every single light fills the Dharma realm, showing forth the spiritual power of all buddhas, and further showing forth the pure and beautiful places of the Way in all the worlds of the ten directions. This is the forty-second mark.
“Within the Tathāgata’s mouth the lower fang beside the left cheek has a great-man mark named: Cloud of the Jeweled Lamp Universally Illumining. It has all wondrous jewels spreading out their blossoms and sending out fragrance for its adornment, and it emits the pure light of clouds of lamp-flames, filling all the world-oceans, and in that light there appear all buddhas seated upon lion thrones of the lotus treasury, with the hosts of bodhisattvas surrounding them together. This is the forty-third mark. Within the Tathāgata’s mouth the upper fang beside the left cheek has a great-man mark named: Cloud Illumining and Manifesting the Tathāgatas. It has pure light, the gold of Jambūnada, jeweled nets, and jeweled flowers for its adornment, and it emits great wheels of flame that fill the Dharma realm, and in that light there appear everywhere all buddhas who, by their spiritual power, spread abroad within empty space the milk of the Dharma, the lamp of the Dharma, and the jewel of the Dharma, teaching and transforming all the hosts of bodhisattvas. This is the forty-fourth mark.
The Eighth Place of Support · The Teeth (mark forty-five) · The Ninth Place of Support · The Lips (mark forty-six): Smiling and Emitting Light, Colored Like a Jeweled Flower
“The Tathāgata’s teeth have a great-man mark named: Cloud Universally Manifesting Light. Between each tooth and the next an ocean of marks serves as adornment, and when he smiles they all emit light complete in the colors of the manifold jewels, and the maṇi jeweled flames whorl to the right and turn about plainly, spreading through the Dharma realm and filling it all, and sending forth the Buddha’s speech and sound that expounds the practice of Samantabhadra. This is the forty-fifth mark. The Tathāgata’s lips have a great-man mark named: Cloud Reflecting All Jeweled Light. It emits a vast light of the color of the true gold of Jambūnada, of the color of the lotus, and of the colors of all jewels, shining through the Dharma realm and causing it all to be pure. This is the forty-sixth mark.
The Tenth Place of Support · The Neck (mark forty-seven): Brought to Completion Like the Dark-Blue Reed, Soft and Smooth
“The Tathāgata’s neck has a great-man mark named: Cloud Universally Illumining All Worlds. It has maṇi jewel-kings for its adornment, and it is brought to completion with the color of the dark-blue reed (the dark-blue reed is the mark of a deep blue and glossy sheen), soft and fine and smooth, and it emits the pure light of Vairocana, filling all the worlds of the ten directions, and in that light there appear everywhere all buddhas. This is the forty-seventh mark.
The Eleventh Place of Support · The Shoulders (marks forty-eight through fifty-two): Two on the Right, Three on the Left
“The Tathāgata’s right shoulder has a great-man mark named: Cloud of the Buddha’s Vast and Universal Jewels. It emits a light of the colors of all jewels, of the color of true gold, and of the color of the lotus, forming a net of jeweled flames that illumines the Dharma realm everywhere, and in that light there appear everywhere all bodhisattvas. This is the forty-eighth mark. The Tathāgata’s right shoulder has yet another great-man mark named: Cloud of the Supreme Jewel Universally Illumining. Its color is pure like the gold of Jambū, and it emits a maṇi light that fills the Dharma realm, and in that light there appear everywhere all bodhisattvas. This is the forty-ninth mark.
“The Tathāgata’s left shoulder has a great-man mark named: Cloud of Supreme Light Illumining the Dharma Realm. It is like the manifold adornments of the crown of the head and of the space between the brows, and it emits a light of the manifold jewels of the color of the gold of Jambūnada and of the color of the lotus, forming great nets of flame that fill the Dharma realm, and in that light it shows forth every spiritual power. This is the fiftieth mark. The Tathāgata’s left shoulder has yet another great-man mark named: Cloud of Light Pervadingly Illumining. This mark whorls to the right, and it has maṇi jewel-kings of the color of the gold of Jambūnada for its adornment, and it emits the light of the manifold jeweled flowers and incense-flames, filling and pervading the Dharma realm, and in that light there appear everywhere all buddhas together with all the adorned and purified lands. This is the fifty-first mark. The Tathāgata’s left shoulder has yet another great-man mark named: Cloud Universally Shining Forth. This mark whorls to the right, finely close-set and adorned, and it emits the pure light of clouds of the Buddha’s lamp-flames, filling and pervading the Dharma realm, and in that light there appear all the manifold adornments of the bodhisattvas, every one of them beautiful. This is the fifty-second mark.
The Twelfth Place of Support · The Breast (marks fifty-three through sixty-three): The Svastika Sign, Cloud of the Auspicious Ocean, with Five on Each Side
“The Tathāgata’s breast has a great-man mark shaped like the svastika sign, named: Cloud of the Auspicious Ocean. It has maṇi jeweled flowers for its adornment, and it emits the manifold flaming wheels of light of the colors of all jewels, filling the Dharma realm and causing it all to be pure, and it further sends out a wondrous sound proclaiming and setting forth the ocean of the Dharma. This is the fifty-third mark.
“To the right of the auspicious mark there is a great-man mark named: Cloud Manifesting Illumining Light. It has the net of Indra for its adornment, and it emits a great wheel of light that fills the Dharma realm, and in that light there appear everywhere measureless buddhas. This is the fifty-fourth mark. To the right of the auspicious mark there is yet another great-man mark named: Cloud Universally Manifesting the Tathāgatas. It has the maṇi jeweled crowns of the bodhisattvas for its adornment, and it emits a great light illumining everywhere all the worlds of the ten directions and causing them all to be pure, and in that light there are shown forth the buddhas past, future, and present seated within the places of the Way, manifesting spiritual power everywhere and proclaiming the ocean of the Dharma at large. This is the fifty-fifth mark. To the right of the auspicious mark there is yet another great-man mark named: Cloud of Blossoming Flowers. It has maṇi jeweled flowers for its adornment, and it emits the pure light of jeweled incense-flames and lamps, shaped like a lotus, filling the worlds. This is the fifty-sixth mark. To the right of the auspicious mark there is yet another great-man mark named: Cloud of Delightful Golden Color. It has the maṇi-king of the treasury of the mind-king of all jewels for its adornment, and it emits a pure light shining through the Dharma realm, and in that light there appear everywhere maṇi jewel-treasuries with a vast light like that of the Buddha’s eyes. This is the fifty-seventh mark. To the right of the auspicious mark there is yet another great-man mark named: Cloud of the Ocean of Buddhas. It has beryl jewels, incense-lamps, and flower-garlands for its adornment, and it emits the pure light of the great flames of the incense-lamps of maṇi jewel-kings that fill empty space, filling and pervading all the lands of the ten directions, and in that light there appear everywhere the assemblies at the places of the Way. This is the fifty-eighth mark.
“To the left of the auspicious mark there is a great-man mark named: Cloud Manifesting Light. It has numberless bodhisattvas seated upon jeweled lotuses for its adornment, and it emits the light of the manifold intermingled jeweled flames of the maṇi-kings, purifying everywhere all the oceans of the Dharma realm, and in that light there are shown forth measureless buddhas, together with the buddhas expounding all dharmas with a wondrous sound. This is the fifty-ninth mark. To the left of the auspicious mark there is yet another great-man mark named: Cloud Manifesting Light Pervading the Dharma Realm. It has the ocean of maṇi jewels for its adornment, and it emits a great light that reaches throughout all buddha-lands, and in that light there appear everywhere the hosts of bodhisattvas. This is the sixtieth mark. To the left of the auspicious mark there is yet another great-man mark named: Cloud of Universal Excellence. It has the jeweled wheels and flower-garlands of the maṇi-kings of sunlight for its adornment, and it emits great flames of light that fill the many world-oceans of the Dharma realm, and in that light there are shown forth all worlds, all Tathāgatas, and all sentient beings. This is the sixty-first mark. To the left of the auspicious mark there is yet another great-man mark named: Cloud of the Wondrous Sound of Turning the Wheel of the Dharma. It has all the lamps of the Dharma and pure fragrant stamens for its adornment, and it emits a great light that fills the Dharma realm, and in that light there appear everywhere all the oceans of marks and the oceans of mind belonging to all buddhas. This is the sixty-second mark. To the left of the auspicious mark there is yet another great-man mark named: Cloud of Adornment. It has all the oceans of the buddhas past, future, and present for its adornment, and it emits a pure light that adorns and purifies all the buddha-lands, and in that light there appear everywhere all the buddhas and bodhisattvas of the ten directions, together with the practices cultivated by those buddhas and bodhisattvas. This is the sixty-third mark.
The Thirteenth Place of Support · The Hands (marks sixty-four through seventy-six): Five on the Right and Four on the Left, Two of the Fingers and Two of the Palms
“The Tathāgata’s right hand has a great-man mark named: Cloud of Ocean-Illumination. It is adorned with manifold jewels, and it ever emits a pure light like the flame of the moon, filling all the worlds of empty space, and it sends out a great voice praising all the practices of the bodhisattvas. This is the sixty-fourth mark. The Tathāgata’s right hand has yet another great-man mark named: Cloud of Reflected Shining. It has beryl, sapphire (a jewel of deep blue), and maṇi jeweled flowers for its adornment, and it emits a great light illumining everywhere all the worlds, such as the lotus treasury and the maṇi treasury, in which bodhisattvas dwell, and in that light there all appear measureless buddhas, seated beneath the tree of awakening with pure dharma-bodies, shaking all the lands of the ten directions. This is the sixty-fifth mark. The Tathāgata’s right hand has yet another great-man mark named: Cloud of Garlands of Lamp-Flames Universally Adorning and Purifying. It has Vairocana jewels for its adornment, and it emits a great light forming a net of transformations, and in that light there appear everywhere the hosts of bodhisattvas, all wearing jeweled crowns and expounding the oceans of the practices. This is the sixty-sixth mark. The Tathāgata’s right hand has yet another great-man mark named: Cloud Universally Manifesting All Maṇi Jewels. It has lotuses and flaming lamps for its adornment, and it emits the light of the ocean-treasury, filling and pervading the Dharma realm, and in that light there appear everywhere measureless buddhas seated upon lotus seats. This is the sixty-seventh mark. The Tathāgata’s right hand has yet another great-man mark named: Cloud of Light. It has the ocean of maṇi flames for its adornment, and it emits the pure light of manifold jeweled flames, incense-flames, and flower-flames, filling all the nets of the worlds, and in that light there appear everywhere the places of the Way of the buddhas. This is the sixty-eighth mark.
“The Tathāgata’s left hand has a great-man mark named: Cloud of the Pure Beryl Lamp. It has the wondrous colors of the jeweled ground for its adornment, and it emits the Tathāgata’s golden light, and in thought after thought it ever shows forth all superb articles of adornment. This is the sixty-ninth mark. The Tathāgata’s left hand has yet another great-man mark named: Cloud of the Sound of the Lamp of Wisdom of All Lands. It has the net of Indra and adamantine flowers for its adornment, and it emits the pure light of the gold of Jambūnada, illumining everywhere all the worlds of the ten directions. This is the seventieth mark. The Tathāgata’s left hand has yet another great-man mark named: Cloud of the Light of the Abiding Jeweled Lotus. It has manifold jeweled and wondrous flowers for its adornment, and it emits a great light like the lamp of Sumeru, illumining everywhere all the worlds of the ten directions. This is the seventy-first mark. The Tathāgata’s left hand has yet another great-man mark named: Cloud Pervadingly Illumining the Dharma Realm. It has wondrous jeweled garlands, jeweled wheels, jeweled vases, the net of Indra, and manifold wondrous marks for its adornment, and it emits a great light illumining everywhere all the lands of the ten directions, and in that light there are shown forth the whole Dharma realm, all the world-oceans, and all Tathāgatas seated upon lotus seats. This is the seventy-second mark.
“The fingers of the Tathāgata’s right hand have a great-man mark named: Cloud of the Whirling of the Ocean of Lands Through All Kalpas. It has the maṇi-kings of the treasury of water-moon flames together with all jeweled flowers for its adornment, and it emits a great light that fills the Dharma realm, and within it there is ever sent out a subtle and wondrous sound that fills the buddha-lands of the ten directions. This is the seventy-third mark. The fingers of the Tathāgata’s left hand have a great-man mark named: Cloud Abiding in All Jewels. It has sapphire and adamantine jewels for its adornment, and it emits the light of the manifold jewels of the maṇi-kings, filling the Dharma realm, and within it there appear everywhere all buddhas together with all bodhisattvas. This is the seventy-fourth mark.
“The palm of the Tathāgata’s right hand has a great-man mark named: Cloud of Shining Forth. It has the maṇi-king jeweled wheel of a thousand spokes for its adornment, and it emits a jeweled light, and that light whorls to the right and fills the Dharma realm, and in that light there appear everywhere all buddhas, and the body of every single buddha blazes with flaming light, expounding the Dharma and delivering people, and purifying all the worlds. This is the seventy-fifth mark. The palm of the Tathāgata’s left hand has a great-man mark named: Cloud of the Flame-Wheel Universally Increasing and Conjuring Forth the Places of the Way in the Dharma Realm. It has the thousand-spoked wheel of the maṇi-kings of sunlight for its adornment, and it emits a great light that fills all the world-oceans, and in that light there are shown forth all bodhisattvas, expounding all the oceans of practice belonging to Samantabhadra, entering everywhere into all the buddha-lands, and awakening measureless sentient beings in each and every one. This is the seventy-sixth mark.
The Fourteenth Place of Support · The Sheathed Organ (mark seventy-seven): A Hidden Mark That Pours Forth the Buddha’s Voice Everywhere
“The Tathāgata’s sheathed organ has a great-man mark named: Cloud Universally Pouring Forth the Buddha’s Voice. It has all wondrous jewels for its adornment, and it emits the light of the flames of maṇi lamps and flowers, and that light blazes and is complete in the colors of the manifold jewels, illumining everywhere all empty space and the Dharma realm, and within it there appear everywhere all buddhas roaming and coming and going, reaching everywhere in place after place. This is the seventy-seventh mark.
The Fifteenth Place of Support · The Place of Sitting (marks seventy-eight through seventy-nine): One Mark Together with Empty Space and the Dharma Realm
“The Tathāgata’s right hip has a great-man mark named: Cloud of Garlands of Jeweled Lamps Universally Illumining. It has all manner of maṇi jewels for its adornment, and it emits an inconceivable light of jeweled flames, spread over the whole Dharma realm of the ten directions, being one mark together with empty space and the Dharma realm, and yet able to bring forth all marks, and in every single mark there appear the sovereign spiritual transformations of the buddhas. This is the seventy-eighth mark. The Tathāgata’s left hip has a great-man mark named: Cloud Manifesting the Light of the Ocean of the Whole Dharma Realm Overspreading Empty Space. It is like a lotus, and it has pure and wondrous jewels for its adorning ornament, and it emits a net of light shining throughout the whole Dharma realm of the ten directions, and in that light there appear everywhere all manner of clouds of marks. This is the seventy-ninth mark.
The Sixteenth Place of Support · The Thighs (marks eighty through eighty-one): Upper and Lower in Proportion, Roaming Far and Wide
“The Tathāgata’s right thigh has a great-man mark named: Cloud of Universal Manifestation. It has maṇi jewels of manifold colors for its adornment, and that thigh together with the calf (the lower leg) is in proportion above and below, and it emits the wondrous Dharma-light of maṇi flames, and within a single thought it can show forth everywhere the ocean of marks of the stepping and pacing of all jewel-kings. This is the eightieth mark. The Tathāgata’s left thigh has a great-man mark named: Cloud Manifesting the Measureless Ocean of Marks of All Buddhas. It has all the oceans of jewels abiding in accord with what is fitting for its adornment, and it can roam far and wide, and it emits a pure light illumining sentient beings everywhere, causing them all to seek after the unsurpassed Buddha-dharma. This is the eighty-first mark.
The Seventeenth Place of Support · The Calves (marks eighty-two through eighty-four): The Calves of the Deer King, Round and Straight; the Hair-Tips Emitting Light
“The Tathāgata’s right calf, which is like that of the aiṇeya deer king (the aiṇeya is a deer whose legs are round and straight in form), has a great-man mark named: Cloud of All Empty Space and the Dharma Realm. It has bright and wondrous jewels for its adornment, and that mark is round and upright and straight and can roam and pace well, and it emits the pure light of the color of the gold of Jambū, illumining throughout all the buddha-worlds, and it sends out a great voice that shakes everything everywhere, and it further shows forth all the buddha-lands, abiding within empty space and adorned with jeweled flames, from within which measureless bodhisattvas are conjured forth. This is the eighty-second mark. The Tathāgata’s left calf, which is like that of the aiṇeya deer king, has a great-man mark named: Cloud of the Ocean of Adornment. Its color is like true gold, and it can roam throughout all buddha-lands, and it emits the pure light of all jewels, filling the Dharma realm and performing all manner of buddha-deeds. This is the eighty-third mark.
“The hair upon the Tathāgata’s jeweled calves has a great-man mark named: Cloud Universally Manifesting the Images of the Dharma Realm. That hair whorls to the right, and every single hair-tip emits a jeweled light that fills the whole Dharma realm of the ten directions, showing forth the spiritual power of all buddhas, and those pores too all emit light, and all the buddha-lands appear within that light. This is the eighty-fourth mark.
The Eighteenth Place of Support · The Feet (marks eighty-five through ninety-seven): From Below Upward, Divided Throughout into Seven
“Beneath the Tathāgata’s feet there is a great-man mark named: Cloud of the Abiding of the Ocean of All Bodhisattvas. Its color is like adamant, like the gold of Jambūnada, and like the pure lotus, and it emits a jeweled light illumining everywhere the many world-oceans of the ten directions, and clouds of jeweled incense-flames reach everywhere in place after place, and when he lifts his foot and is about to step, the fragrance flows about unceasingly, complete in the colors of the manifold jewels and filling the Dharma realm. This is the eighty-fifth mark.
“The upper side of the Tathāgata’s right foot has a great-man mark named: Cloud of Light Universally Illumining All. It has all the manifold jewels for its adornment, and it emits a great light that fills the Dharma realm, showing forth all buddhas and bodhisattvas. This is the eighty-sixth mark. The upper side of the Tathāgata’s left foot has a great-man mark named: Cloud Universally Manifesting All Buddhas. It has treasury-maṇi jewels for its adornment, and it emits a jeweled light, and in thought after thought it shows forth the spiritual transformations of all buddhas, together with their oceans of the Dharma and the places of the Way in which they sit, to the end of the kalpas of the future without interruption. This is the eighty-seventh mark.
“Between the toes of the Tathāgata’s right foot there is a great-man mark named: Cloud of Light Illumining the Ocean of the Whole Dharma Realm. It has the thousand-spoked wheels of flame of the maṇi-kings of the lamp of Sumeru for its manifold adornment, and it emits a great light that fills the many world-oceans of the whole Dharma realm of the ten directions, and in that light there appear everywhere all the manifold jeweled and adorned marks belonging to all buddhas. This is the eighty-eighth mark. Between the toes of the Tathāgata’s left foot there is a great-man mark named: Cloud Manifesting the Ocean of All Buddhas. It has maṇi jeweled flowers, incense-flames, garlands of lamps, and all jeweled wheels for its adornment, and it ever emits the pure light of the ocean of jewels, filling empty space and reaching everywhere throughout all the worlds of the ten directions, and in that light there are shown forth all buddhas together with all bodhisattvas, their perfect voices, the svastika sign, and marks of that sort, benefiting all measureless sentient beings. This is the eighty-ninth mark.
“The heel of the Tathāgata’s right foot has a great-man mark named: Cloud of Sovereign Shining Forth. It has sapphire and jewel-dust for its adornment, and it ever emits the light of the Tathāgata’s wondrous jewels, and that light is beautiful and fills the Dharma realm, all of it one and the same mark without difference, and in that light there are shown forth all buddhas seated within the places of the Way expounding the wondrous Dharma. This is the ninetieth mark. The heel of the Tathāgata’s left foot has a great-man mark named: Cloud Manifesting the Wondrous Sound That Expounds the Ocean of Dharmas. It has the maṇi jewels of the ocean of transformations, the maṇi jewels of the Sumeru flowers of the ocean of incense-flames, and beryl for its adornment, and it emits a great light that fills the Dharma realm, and in that light there appear everywhere the spiritual powers of the buddhas. This is the ninety-first mark.
“The instep of the Tathāgata’s right foot (the top of the foot) has a great-man mark named: Cloud Manifesting the Light of All Adornments. It is made of manifold jewels and is adorned most beautifully, and it emits the pure light of the color of the gold of Jambūnada, illumining everywhere the whole Dharma realm of the ten directions, and the mark of that light is like a great cloud, spreading over and covering everywhere all the places of the Way of the buddhas. This is the ninety-second mark. The instep of the Tathāgata’s left foot has a great-man mark named: Cloud Manifesting the Marks of Manifold Colors. It has the Vairocana jewels of the treasury of all moon-flames and the indranīla jewels (this jewel is called in the language of Han ‘Śakra-blue’) for its adornment, and in thought after thought it roams through the oceans of the Dharma realm, emitting the light of the incense-flames of maṇi lamps, and that light fills the whole Dharma realm. This is the ninety-third mark.
“All around the Tathāgata’s right foot there is a great-man mark named: Cloud of the Universal Treasury. It has indranīla adamantine jewels for its adornment, and it emits a jeweled light that fills empty space, and in that light there are shown forth all buddhas seated within the places of the Way upon lion thrones of maṇi jewel-kings. This is the ninety-fourth mark. All around the Tathāgata’s left foot there is a great-man mark named: Cloud of Light Pervadingly Illumining the Dharma Realm. It has maṇi jeweled flowers for its adornment, and it emits a great light that fills the Dharma realm as one equal mark, and in that light there are shown forth the sovereign spiritual powers of all buddhas and of all bodhisattvas, expounding with a vast and wondrous sound the inexhaustible Dharma-gates of the Dharma realm. This is the ninety-fifth mark.
“At the tips of the toes of the Tathāgata’s right foot there is a great-man mark named: Cloud Manifesting Adornment. It has the most delightful pure and true gold of Jambūnada for its adornment, and it emits a great light that fills the whole Dharma realm of the ten directions, and in that light there are shown forth all the manifold merits and spiritual transformations of the inexhaustible ocean of the Dharma of all buddhas and of all bodhisattvas. This is the ninety-sixth mark. At the tips of the toes of the Tathāgata’s left foot there is a great-man mark named: Cloud Manifesting the Spiritual Transformations of All Buddhas. It has the inconceivable light of the buddhas, the universal fragrance of moon-flames, and the flaming wheels of maṇi jewels for its adornment, and it emits the pure light of the colors of the manifold jewels, filling all the world-oceans, and in that light there are shown forth all buddhas and all bodhisattvas expounding the ocean of the Dharma of all buddhas. This is the ninety-seventh mark.
Raising the Brief to Display the Vast: Great-Man Marks as Many as the Motes of Dust of Ten Flower-Treasury World-Oceans
“Sons of the Buddha! Vairocana Tathāgata has great-man marks such as these, as many as the motes of dust of ten Flower-Treasury world-oceans; and upon every single part of his body there are manifold jeweled and wondrous marks serving as adornment.”
前一品說完了佛的不思議法，為什麼還要專說一次身相
讀到這一品，最容易生的一個疑：前面〈佛不思議法品〉已把佛的果法總說了一遍，為什麼還要另立一品，從頭頂數到腳趾，一相一相地列九十七種身相？這豈不是重複，甚至是繁瑣？
澄觀判此品的來意，答得很直截：前品是總明果法，此品是別顯相德——總說過了，還須別說；近處是回答前品所留的『身』之問，遠處是回答第二會普光明殿中關於佛之眼等六根的舊問。法藏的判法與此同軌：約遠說，此品與前品同是酬答普光會中佛果德之問；約近說，前品總明果法，此品別顯相德，所以此品要來。
換句話說，這一品不是補述，是兌現。前面說佛的功德不可思議，那是義；如今要把這不可思議落到一個看得見的身上——眼、鼻、舌、牙、齒、脣、頸、肩、胸、手、髀、腨、足，一處一處地說它放什麼光、現什麼佛、演什麼法。義若不落到相，容易懸空成玄談；相若不繫於義，又只是佛像的描述。這一品的分量，正在於它把二者釘在一起。
排一個常見的誤讀：以為「相海」是誇張的形容。澄觀釋品名時說得很清楚——如來十身是標人顯德，相海是依人顯相；福報所成的奇特形狀顯著可辨，所以叫相；相之德深廣，所以稱海。海不是形容詞，是一個判準：相之體廣、相之用遍、相與相互相融入而難思，所以才配稱海。宗趣也就順此而立：以顯無盡相海為宗，以令人修無盡之行而顯成此相為趣——講相，最後是要人去修那個能感此相的行。
為什麼是普賢說，不是佛自說
全品從頭到尾只有一個說者：普賢菩薩摩訶薩。開口第一句是誡聽許說——佛子！今當為汝演說如來所有相海。開場「爾時，普賢菩薩摩訶薩告諸菩薩言」一句經家敘語之後，再無經家插敘。這是體例事實，不是缺文。
那為什麼佛的相，要由普賢來說？澄觀給了兩層理由：一層是相應——相海普周法界，普賢即是普行之人，令人行普行才能獲普相，所以由普賢說最相稱；一層是會次——普賢本是這一會的會主，前面的話已經說盡，順勢便說此品。李通玄則另出一義：此相海是由行報所成，普賢就是行，所以是讓修行的人自己來說自己所行之報德之果。
三家都不把說者當作偶然。這裡藏著本品的讀法：相是果，行是因；由普賢說相，就是讓因來說果。你若把九十七相讀成佛的外貌清單，這一品便只剩莊嚴的辭藻；你若記得說者是普賢，這九十七相立刻變成九十七條回向——每一道光都在指回某一種可修的行。
讀一相，要看哪五處
九十七相看似繁瑣，其實每一相都照同一副骨架寫成。澄觀判正陳相狀之文通有五：一依處、二列名、三體嚴、四業用、五結數；有時略而不具，看文便知；有時加上成益之句，仍歸業用所攝。
這五處，就是讀本品的五個關節。依處——這相長在身上哪裡（頂上、眉間、右手、左足跟）；列名——這相叫什麼（多半以雲為名）；體嚴——它以什麼寶為體、為飾（摩尼、毘瑠璃、閻浮檀金、因陀羅網）；業用——它放光作什麼（普照法界、顯現諸佛、演說妙法、令眾生清淨）；結數——是為第幾。
澄觀還交代了名與體用的關係：名是依體用而立的，所以都用體用來釋名，有時單從體、有時單從用、有時雙從二者，隨文思量；若遇到名與體用義不相似的，那是文略而義含，不必強配。這一句是防呆的——遇到相名與內容對不上的，不要去硬編。
最要緊的是體嚴的一句通則：所謂寶莊嚴，通顯的是體嚴；就事相說是摩尼等寶作莊嚴，就理說也顯智寶之圓淨為嚴；一一相中都有事理二嚴，隨宜解釋。這一句把整品從『寶物目錄』裡救了出來——寶是事，智是理，同一句經文兩面都能讀。落到讀者身上就是：你讀到摩尼、瑠璃、金剛，別只看見寶石，那同時是在說智之明淨、堅利、無染。
頂上為什麼一處就裝了三十二相
第一依處是頂上，經文一開口就說：如來頂上有三十二寶莊嚴大人相。九十七相之中，三分之一擠在一個頭頂上——這是全品最刺眼的不平衡，也是華嚴宗義最要緊的一處落腳。
澄觀不迴避，直接判：此處獨有三十二者，理實應多，為顯圓融一即一切，故一頂中便具權教三十二數。權教說佛有三十二相，那是全佛的相數；此經把整整三十二相安在一個依處上。這一步不是加法，是換算——一分之中具足一切分。華嚴講一多相容、主伴具足，其經據不必遠求，就在這第一句總標裡。
那為什麼偏偏是頂？澄觀設了自問自答：若這樣，其餘依處為何不是如此？答：為顯頂之尊勝。他引《善生經》校量相好，說一切世間之福不及如來一毛之功德，一切毛之功德不及一好之功德，一切好不及一相，一切相不及白毫，白毫又不及無見頂相。頂是相中之極，所以在頂上顯這一即一切之義最為相稱。
頂上三十二相，可以順著業用讀成幾層。第一相光照一切方普放無量大光明網，以妙寶為嚴、寶髮周遍柔軟密緻，一一髮放摩尼光，現佛身色相圓滿——這是全品的起相，先立『相能現佛』之則。李通玄於此逐字表法：方就是法，是根本智成就差別智之法；光明網是差別智中隨根設教濟度眾生之所報生，約因而名為光網；三十二寶則配三業二智。此是表法一軌，誌之。第二相佛眼光明雲，以摩尼王莊嚴出金色光，如眉間毫相所放——澄觀點出此相之讀法：體嚴釋其光明義，業用釋其佛眼義，因為佛眼無所不照；毫相放光之事，初會〈現相品〉已說。第三相充滿法界雲以寶輪為嚴，放福智燈明，普照十方法界世界海而普現諸佛菩薩——相能現佛之義至此鋪滿法界。第四相示現普照雲，真金摩尼為嚴，照不思議佛土而諸佛於中出現。第五相放寶光明雲，以毘瑠璃為華蘂，光中普現神變並讚歎如來往昔所行之智慧功德——這是第一次把「相」回指到『因行』。
第六相示現如來遍法界大自在雲，以寶焰摩尼為冠、覺悟一切寶焰光輪為鬘，光中現一切如來坐於道場、一切智雲充滿虛空法界。第七相如來普燈雲，以能震動法界國土之大自在寶海為嚴，光中普現十方菩薩功德海與三世佛智慧幢海——因海果海並現於一相。第八相普照諸佛廣大雲，以因陀羅寶、如意王寶、摩尼王寶為嚴，常放菩薩焰燈光明，現諸佛眾色相海、大音聲海、清淨力海。澄觀於此辨一個字：嚴中所說之摩尼，其義為意，與如意寶不同——同名之寶，義隨文別，這是讀名之戒。第九相圓滿光明雲，眾寶舒大焰網充滿十方，令一切眾生都見如來現坐其前，讚歎諸佛菩薩法身功德，令入如來清淨境界——相之業用第一次明說『令入』：不只是顯現，是接引。第十相普照一切菩薩行藏光明雲，寶焰普覆國土，十方法界通達無礙，震動佛音宣暢法海。
第十一相普光照耀雲，以毘瑠璃、因陀羅、金剛摩尼寶為嚴，出妙音充滿法界。澄觀特別點出此相末句：如是皆從諸佛智慧大功德海之所化現——這是辨業用之因，仍歸業用所攝。這一句是全品的樞紐：相不是自然生的裝飾，是智慧功德海所化現。第十二相正覺雲，寶華放光皆有如來坐於道場，令諸世界普得清淨，永斷一切妄想分別。第十三相光明照曜雲，以寶焰藏海心王摩尼為嚴，光中現無量菩薩及其所行之行，一切如來智身、法身、色相海充滿法界——身之三義同現一相。第十四相莊嚴普照雲，光中有大寶蓮華座彌覆法界，自然演說四菩薩行。這四菩薩行不是懸語，澄觀引《瑜伽·菩薩地》釋之：一切菩薩略有四行——一波羅蜜行、二菩提分法行、三神通行、四成熟有情行。相所演之法，是有目可指的行門。
第十五相現佛三昧海行雲，於一念中示現如來無量莊嚴，遍嚴一切法界不思議世界海——一念與無量，此相專顯時分之圓。第十六相變化海普照雲，妙寶蓮華如須彌山為嚴，眾寶光明從佛願生，現諸變化無有窮盡——從佛願生四字，把相之因由行推到願。第十七相一切如來解脫雲，光明莊嚴一切佛師子座，示現諸佛色像及無量佛法諸佛剎海。第十八相自在方便普照雲，以毘瑠璃華、真金蓮華、摩尼王燈、妙法焰雲為嚴，普現一切妙好莊嚴之具。第十九相覺佛種性雲，具足千輪，內外清淨，從於往昔善根所生，發明智日宣布法海。澄觀於此校梵本：十九云具足千輪者，梵本云具千輻輪也——千輪即千輻之輪，非別物。此相最堪注意的是『從於往昔善根所生』：相是報，報必有因。
第二十相現一切如來相自在雲，舒大寶焰充滿法界，普現佛剎微塵數三世諸佛，如師子王勇猛無畏，色相智慧皆悉具足。第二十一相遍照一切法界雲，顯現無量無邊諸佛菩薩智慧妙藏；澄觀判此相是示身智二光，同顯智慧——光有身光與智光二義，此相二義俱顯。第二十二相毘盧遮那如來相雲，以妙寶華及毘瑠璃清淨妙月為嚴，放百千萬億摩尼寶光充滿虛空法界，中現無量佛剎皆有如來結跏趺坐——全品唯此相以佛名為相名，遍一切處之義於此明點。第二十三相普照一切佛光明雲，悉現諸佛轉於法輪。第二十四相普現一切莊嚴雲，念念常現不可說不可說一切諸佛與諸菩薩坐於道場。第二十五相出一切法界音聲雲，以摩尼寶海、上妙栴檀為嚴，普演微妙音聲，示諸眾生一切業海——此相之業用不是顯佛，是照見眾生自己的業。
第二十六相普照諸佛變化輪雲，以如來淨眼為莊嚴。澄觀釋之最細：淨眼為嚴者通於十眼；光照以下顯業用，亦通身智二光；淨眼與光，正釋相名中的『普照』二字；光中所現之莊嚴具即是上文之輪義，也就是法輪。名、體、用三者於此扣合，是全品釋名之範例。第二十七相光照佛海雲，光普照一切世界，盡於法界無所障礙，處處皆有如來結跏趺坐。第二十八相寶燈雲，普現一切諸佛菩薩及不可思議諸眾生海。第二十九相法界無差別雲，放如來大智光明，普照佛土與菩薩道場眾會之無量法海，隨眾生心之所樂演說普賢菩薩行願，令其迴向——此相直接把相與普賢行願接上。第三十相安住一切世界海普照雲，普現淨妙道場及佛菩薩莊嚴身相，令其見者得無所見。第三十一相一切寶清淨光焰雲，普現諸菩薩海，莫不具足如來神力，常遊十方盡虛空界一切剎網。
自第二十七至三十一這五相，經文都略去了莊嚴一節。澄觀不當它是脫漏，判為：並略無莊嚴，亦由名中已含有故——名裡已經含了，所以文中省了。五分之科『或略不具』的通則，在此得一實例。
第三十二相普照一切法界莊嚴雲，最處於中，漸次隆起，以閻浮檀金、因陀羅網為嚴。澄觀判此相之位次最要：此相居頂之極，特顯其處在別，所以說處中；由此可知其餘三十一相都環繞此相，只是文中略而不明。漸次隆起一句正是顯此相之形，他引《智論》第五所說如來頂有骨髻如拳、《觀佛三昧經》說如合拳為證。頂相之所以先總標三十二、後結為嚴好——佛子！如來頂上有如是三十二種大人相以為嚴好——一總一結，正把這一處的三十二相收成一整。
眉間一相：白毫何以是相中之貴
第二依處眉間，只有一相：第三十三相遍法界光明雲，以摩尼寶華為嚴，放大光明具眾寶色，猶如日月洞徹清淨，普照十方國土，中現一切佛身，復出妙音宣暢法海。
澄觀在此交代一件體例事：自此以下每一相都有依處之句，所以文皆有五分——初依處、二顯名、三體嚴、四業用、五結數；頂上因為依處已在總標中說過，所以那三十二相文各唯四分。讀者若覺得後文比前文多出一句，這就是原因。
白毫之相，疏釋其體嚴極細：此相若收則右旋如覆瑠璃椀，若展則具十楞、有大光明；莊嚴唯用一寶，而光具多色，中間與外表皆空，這就是經文所說的洞徹。落到義上：一寶而多色，正是體一而用多；中表皆空，正是相而無自性。所以此相之名叫遍法界光明——名從用立，經文末句復出妙音已是法光，故此光之名從用而立。
眼與鼻：見無障礙，化佛出鼻
第三依處眼、第四依處鼻，各一相。澄觀合判為一句：第三眼、第四鼻各有一相。
第三十四相自在普見雲，以眾妙寶為嚴，摩尼寶光清淨映徹，普見一切皆無障礙。眼相之業用不在被看見，而在能見——普見一切而無障礙。這與前品之六根遍法界一問正相酬答。
第三十五相一切神通智慧雲，以清淨妙寶為嚴，眾寶色光彌覆其上，中出無量化佛坐寶蓮華，往諸世界為一切菩薩、一切眾生演不思議諸佛法海。鼻相之業用是出化佛而演法——這是本品的一個通則：任何一個身分，都不是靜態的裝飾，都在出佛、放光、說法。若問『鼻上為何出佛』，答案不在生理，在義理：十身之相，處處皆是法界之門。
舌之四相：從廣長到展卷
第五依處舌，有四相，是頂上以外相數最多的頭部依處。
第三十六相示現音聲影像雲，以眾色妙寶為嚴，宿世善根之所成就，其舌廣長遍覆一切諸世界海；如來若熙怡微笑，必放摩尼寶光普照十方法界，能令一切心得清涼，三世諸佛皆於光中炳然顯現，悉演廣大微妙之音，遍一切剎，住無量劫。澄觀判此即舌廣長相，並特別指出：於體嚴中說宿世善根所成，這是舉『因』為嚴；為什麼偏在此相說因？為的是讚演一乘之故。他又比較舌相之量：福德之人舌至鼻，權教之佛舌至髮際，其餘大乘中說現神足時方至梵世或覆三千，而此經直說其體便覆一切。這一比最能見教之高下：別經之廣長是神通所現，此經之廣長是相之本體。業用則分二，演法是釋相名中的音聲，現佛是釋相名中的影像——名之二字，用之二事，扣得極準。
第三十七相法界雲，其掌安平，眾寶為嚴，放妙寶光色相圓滿，猶如眉間所放光明，其光普照一切佛剎，唯塵所成，無有自性，光中復現無量諸佛，咸發妙音說一切法。澄觀釋『掌』字：掌謂近根，指舌之近根處；業用是光照諸剎，令應度者不必再作觀破摶聚之功，自然曉了諸法但是合塵而成、有何自性。此相是全品少見的直說空義處：所照之剎唯塵所成、無有自性——相海之中自有般若眼。
第三十八相照法界光明雲、第三十九相照耀法界雲，同在舌端。前者以如意寶王為嚴，恆出金色寶焰，中影現一切佛海，復震妙音充滿無邊世界，一一音中具一切音，聽者心悅，經無量劫玩味不忘；後者以摩尼寶王為飾，演眾色相微妙光明，充滿十方無量國土，盡法界靡不清淨，中有無量諸佛菩薩各吐妙音種種開示，一切菩薩現前聽受。澄觀判二相之別，用了一組極好的字：後二同在舌端，或居左右、或在上下；看其業用，只有展卷不同——前者是把佛海卷入舌端，後者是把諸佛展於法界。一卷一展，同是一舌。這就回答了『兩相為何相似』之疑：相似而不重複，差別在收放之勢。
上齶一相：闕文也照實記
第六依處上齶，一相：第四十相示現不思議法界雲，以因陀羅寶、毘瑠璃寶為嚴，放香燈焰清淨光雲充滿十方法界，示現種種神通方便，普於一切諸世界海開演甚深不思議法。
此處古德留了一條校記，值得照實傳。澄觀說：上齶既然有相，下齶按理也應該有，或許是梵本脫漏。他沒有替經文補一相，也沒有為闕文編一套道理，只是存疑。這是讀經的分寸：闕就是闕，記下來，不填。
牙之四相：四大牙與三德涅槃
第七依處牙，有四相。澄觀先解依處：牙有四相，是說左右上下四顆大牙；佛涅槃時四牙不碎，即指此。又訓詁經文的『輔』字：輔就是頰，也叫頰車骨。
第四十一相佛牙雲（右輔下牙），以眾寶摩尼卐字相輪為嚴，放大光明普照法界，普現一切佛身，周流十方開悟群生。第四十二相寶焰彌盧藏雲（右輔上牙），以摩尼寶藏為嚴，放金剛香焰清淨光明，一一光明充滿法界，示現諸佛神力，復現十方世界淨妙道場。澄觀釋此名：右輔上牙名彌慮者，顯妙高故——彌盧即妙高山之名，以山之高顯此相之勝。第四十三相寶燈普照雲（左輔下牙），以妙寶舒華發香為嚴，放燈焰雲清淨光明，充滿諸世界海，顯現諸佛坐蓮華藏師子之座，諸菩薩眾共所圍遶。
第四十四相照現如來雲（左輔上牙），以清淨光明、閻浮檀金、寶網、寶華為嚴，放大焰輪充滿法界，普現一切諸佛，以神通力於虛空中流布法乳、法燈、法寶，教化一切諸菩薩眾。澄觀把此相的三事配成一組法義：四中有法乳等三，同是一演法之事——約資養法身而名乳、約照了萬境而稱燈、約令其圓淨而為第三，也就是演三德涅槃之法，亦成三德涅槃之益。三事不是三種寶物，是一場說法的三重功能：養、照、成。落到讀者身上，聽法之益也正是這三層——被養、被照、被成就。
齒與脣：微笑放光，色如紅蓮
第八依處齒、第九依處脣，各一相。澄觀於此再記一條校語：上二各應分出上下——齒與脣按理也該分上下，經文合說了。
第四十五相普現光明雲，一一齒間相海莊嚴，若微笑時悉放光明，具眾寶色摩尼寶焰右旋宛轉，流布法界靡不充滿，演佛言音說普賢行。齒相之業用繫於微笑——這是全品最有溫度的一句：佛之微笑不是表情，是說法之機。所說者又正是普賢行，說者與所說在此合一。
第四十六相影現一切寶光雲，放閻浮檀真金色、蓮華色、一切寶色廣大光明，照于法界悉令清淨。澄觀釋其體嚴：以脣色赤好，如日初出時的紅蓮葉。這是相之形色與所放之色相應——經文說放蓮華色光，正因脣本如蓮。
頸一相：紺蒲柔軟
第十依處頸，一相：第四十七相普照一切世界雲，以摩尼寶王為嚴，紺蒲成就柔軟細滑，放毘盧遮那清淨光明，充滿十方一切世界，中現一切諸佛。澄觀於此依處無別釋，只判『第十頸，有一相』。紺蒲是深青而潤澤之相；此相之光直以毘盧遮那為名，與第二十二相相呼應——遍一切處之光，不獨在頂，也在頸。
肩之五相：右二左三的不齊
第十一依處肩，有五相：右肩二相、左肩三相。澄觀不掩其不齊，直記：第十一肩有五相，右二左三，或亦脫也——也許是脫了一相。存疑而不強解，與上齶一條同一分寸。
第四十八相佛廣大一切寶雲（右肩），放一切寶色、真金色、蓮華色光明，成寶焰網普照法界，中現一切菩薩。第四十九相最勝寶普照雲（右肩），其色清淨如閻浮金，放摩尼光充滿法界，中現一切菩薩。二相業用皆是現菩薩——肩者荷擔之處，所現皆菩薩，義自相應。
第五十相最勝光照法界雲（左肩），猶如頂上及眉間之種種莊嚴，放閻浮檀金及蓮華色眾寶光明，成大焰網充滿法界，於中示現一切神力。此相自比於頂與眉間，是全品少見的相與相互指——相海之相互融入，於此見一斑。第五十一相光明遍照雲（左肩），其相右旋，以閻浮檀金色摩尼寶王為嚴，放眾寶華香焰光明充遍法界，中現一切諸佛及嚴淨國土。第五十二相普照耀雲（左肩），其相右旋，微密莊嚴，放佛燈焰雲清淨光明，充遍法界，顯現一切菩薩種種莊嚴悉皆妙好。右旋二字兩相連用——旋非裝飾，是相之勢；順旋而不逆，正顯順法界而轉。
胸之十一相：卐字當中，左右各五
第十二依處胸，有十一相。澄觀判其位置：初一當中，左右各五。
第五十三相吉祥海雲，形如卐字，以摩尼寶華為嚴，放一切寶色種種光焰輪，充滿法界普令清淨，復出妙音宣暢法海。此相之名，澄觀有一段講究：卐字正翻就是吉祥海雲，因為是依形而立名，所以形相之句本應迴置於名下，而經文先標了形；不過以形屬體嚴所攝來看，這樣寫也無違。這一條看似是文序之辨，實則教了一個讀法：名、形、體三者本是一事，次序可移而義不移。
右邊五相：第五十四相示現光照雲，以因陀羅網為嚴，放大光輪充滿法界，普現無量諸佛。第五十五相普現如來雲，以諸菩薩摩尼寶冠為嚴，放大光明普照十方悉令清淨，示現三世諸佛坐於道場，普現神力廣宣法海。第五十六相開敷華雲，以摩尼寶華為嚴，放寶香焰燈清淨光明，狀如蓮華充滿世界。第五十七相可悅樂金色雲，以一切寶心王藏摩尼王為嚴，放淨光明照于法界，中現猶如佛眼廣大光明之摩尼寶藏。第五十八相佛海雲，以毘瑠璃寶、香燈、華鬘為嚴，放滿虛空之摩尼寶王香燈大焰清淨光明，充遍十方國土，普現道場眾會。
左邊五相：第五十九相示現光明雲，以無數菩薩坐寶蓮華為嚴，放摩尼王種種間錯寶焰光明，普淨一切諸法界海，示現無量諸佛及佛妙音演說諸法。第六十相示現遍法界光明雲，以摩尼寶海為嚴，放大光明遍一切剎，普現諸菩薩眾。第六十一相普勝雲，以日光明摩尼王寶輪鬘為嚴，放大光焰充滿法界諸世界海，示現一切世界、一切如來、一切眾生。第六十二相轉法輪妙音雲，以一切法燈清淨香蘂為嚴，放大光明充滿法界，普現一切諸佛所有相海及以心海。第六十三相莊嚴雲，以三世一切佛海為嚴，放淨光明嚴淨一切諸佛國土，普現十方諸佛菩薩及佛菩薩所行之行。
十一相之中，第六十一相示現世界、如來、眾生三者，第六十二相普現相海與心海，第六十三相以佛海為莊嚴而現佛與行——愈近末愈總。胸是卐字所在，吉祥之所繫，故此一處的相，多以『普現』『示現』為業：吉祥不是自受用的祥瑞，是為他顯現。
手之十三相：右五左四，指二掌二
第十三依處手，相數最多，有十三相。澄觀分為三節：初九是直語手相，其次二是左右指，最後二是左右掌。
右手五相：第六十四相海照雲，眾寶莊嚴，恒放月焰清淨光明，充滿虛空一切世界，發大音聲歎美一切諸菩薩行。第六十五相影現照耀雲，以毘瑠璃、帝青、摩尼寶華為嚴，放大光明普照十方菩薩所住蓮華藏、摩尼藏等一切世界，悉現無量諸佛以淨法身坐菩提樹，震動十方國土。第六十六相燈焰鬘普嚴淨雲，以毘盧遮那寶為嚴，放大光明成變化網，普現諸菩薩眾咸戴寶冠演諸行海；澄觀釋『成變化網』一句：是光化為網。第六十七相普現一切摩尼雲，蓮華焰燈為嚴，放海藏光充遍法界，普現無量諸佛坐蓮華座。第六十八相光明雲，摩尼焰海為嚴，放眾寶焰、香焰、華焰清淨光明，充滿一切諸世界網，普現諸佛道場。
左手四相：第六十九相毘瑠璃清淨燈雲，寶地妙色為嚴，放如來金色光明，念念常現一切上妙莊嚴之具。第七十相一切剎智慧燈音聲雲，以因陀羅網、金剛華為嚴，放閻浮檀金清淨光明，普照十方一切世界。第七十一相安住寶蓮華光明雲，眾寶妙華為嚴，放大光明如須彌燈，普照十方世界。第七十二相遍照法界雲，以妙寶鬘、寶輪、寶瓶、因陀羅網及眾妙相為嚴，放大光明普照十方國土，示現一切法界、世界海、一切如來坐蓮華座。澄觀於此相點出全品最深的一個字：左中七十二云因陀羅網為嚴者，即是網鞔之相，互涉入故。帝網在此不在譬喻的位置，而在體嚴的位置——不是說相『好像』帝網，是說相之體本來就是重重互涉的網。華嚴十玄之無盡義，於佛身相上的落處即此。
右手五相、左手四相的不齊，澄觀同樣兩存其說：右五左四者，或是左邊脫了一相，或是表示右手常用之故；而前面肩相卻是右二左三，兩處相通則正好相等。這一句是很好的示範——遇到數目不齊，先看有無別的解釋，不急著判為錯。
指與掌：第七十三相現諸劫剎海旋雲（右手指），以水月焰藏摩尼王一切寶華為嚴，放大光明充滿法界，恒出微妙音聲滿十方剎。第七十四相安住一切寶雲（左手指），以帝青、金剛寶為嚴，放摩尼王眾寶光明充滿法界，普現一切諸佛及諸菩薩。第七十五相照耀雲（右手掌），以摩尼王千輻寶輪為嚴，放寶光明右旋充滿法界，普現一切諸佛，一一佛身光焰熾然，說法度人，淨諸世界。第七十六相焰輪普增長化現法界道場雲（左手掌），以日光摩尼王千輻輪為嚴，放大光明充滿諸世界海，示現一切菩薩，演說普賢所有行海，普入一切諸佛國土，各各開悟無量眾生。
二掌皆有千輪。澄觀釋之：輪之轂、輻、輞三事具足，自然成就，不待人工。這一句最堪落地——相之圓滿不是造作出來的，是行滿自成。手是作事之具，掌中之輪自然成就，正說明：行到，相自現。
陰藏一相：隱密處也在說法
第十四依處陰藏，一相：第七十七相普流出佛音聲雲，以一切妙寶為嚴，放摩尼燈華焰光明，其光熾盛具眾寶色，普照一切虛空法界，普現一切諸佛遊行往來處處周遍。澄觀只用六個字帶過依處：第十四陰藏一相，猶如馬王——以古來相法所傳之馬王隱藏之相釋之。
要留意的是這一相的業用：最隱密之處，所放的是佛音聲雲，所現的是諸佛遊行往來、處處周遍。隱與遍在此並不相礙。若有人疑此處不宜列入莊嚴之相，這一相恰恰答了：相海之中無有一處是不說法的。
坐處二相：與虛空同一相而能生一切相
第十五依處坐處，二相。第七十八相寶燈鬘普照雲（右臀），以諸摩尼寶為嚴，放不思議寶焰光明，彌布十方一切法界，與虛空法界同為一相，而能出生一切諸相，一一相中悉現諸佛自在神變。第七十九相示現一切法界海光明彌覆虛空雲（左臀），猶如蓮華，以清淨妙寶為嚴飾，放光明網遍照十方法界，普現種種相雲。
第七十八相有一句要緊話：與虛空法界同為一相，而能出生一切諸相。同為一相，是說其體無別、不可分割；能生諸相，是說其用無盡、差別歷然。體之一與用之多，在同一句中並立——這是本品讀相的總鑰匙。前面所有相之「放光」「普現」，都是這一句的展開；後面九十七之數不可配法之判，也是這一句的必然。
髀二相：上下相稱，堪任遠行
第十六依處髀，二相。第八十相普現雲（右髀），以眾色摩尼為嚴，其髀與腨上下相稱，放摩尼焰妙法光明，於一念中能普示現一切寶王遊步相海。第八十一相現一切佛無量相海雲（左髀），以一切寶海隨順安住為嚴，廣大遊行，放淨光明普照眾生，悉使希求無上佛法。澄觀釋左髀之嚴：左邊說隨順安住者，因為髀多行動，所以須用多寶隨順而莊嚴。
此二相之義眼在『行』：上下相稱是堪行之形，遊步相海是能行之用，廣大遊行是行之遠，令眾生希求無上佛法是行之歸。佛之腿相所說的，正是行門本身。
腨三相：鹿王之腨與通身之毛
第十七依處腨，三相。第八十二相一切虛空法界雲（右邊伊尼延鹿王腨），以光明妙寶為嚴，其相圓直，善能遊步，放閻浮金色清淨光明遍照佛世界，發大音聲普皆震動，復現一切諸佛國土住於虛空寶焰莊嚴，無量菩薩從中化現。第八十三相莊嚴海雲（左邊伊尼延鹿王腨），色如真金，能遍遊行一切佛剎，放一切寶清淨光明，充滿法界施作佛事。
第八十四相普現法界影像雲（寶腨上毛），其毛右旋，一一毛端放寶光明充滿十方法界，示現一切諸佛神力，其諸毛孔悉放光明，一切佛剎於中顯現。澄觀於此有一條重要校勘：第三膊毛通於二腨；若依晉經，只說毛端，那就是通身一切毛了，義應如舊譯，則依處便成十九。這條校語是全品十九處之數的來歷——十八處是本經之文，第十九處是依晉經而通身之毛別立。古德立科而不諱其所本，這是治學的實相。
足之十三相：從足下到指端，通分為七
第十八依處足，有十三相。澄觀通分為七：初足下、二足上、三足指間、四足跟、五足趺、六足四周、七足指端；後六各分左右為二，文顯可知。
第八十五相一切菩薩海安住雲（足下），色如金剛、閻浮檀金、清淨蓮華，放寶光明普照十方諸世界海，寶香焰雲處處周遍，舉足將步香氣周流，具眾寶色充滿法界。澄觀釋名：名安住者，因為足下安平，一切著地，不容一針。此相略無左右，他並記一條校語：晉經在足趺之後別有足下千輻輪相，此經必當合有，所以後品才會說足下輪相名為普照王；今經千輪之言乃在指間，或許因為足下之輪人所常知，而指間有輪是異，所以特舉。這是古德以異譯與後品互證的示範。
第八十六相普照一切光明雲（右足上），以一切眾寶為嚴，放大光明充滿法界，示現一切諸佛菩薩。第八十七相普現一切諸佛雲（左足上），以寶藏摩尼為嚴，放寶光明，念念中現一切佛神通變化及其法海所坐道場，盡未來際劫無有間斷。
第八十八相光照一切法界海雲（右足指間），以須彌燈摩尼王千輻焰輪種種莊嚴，放大光明充滿十方法界世界海，普現一切諸佛所有種種寶莊嚴相。第八十九相現一切佛海雲（左足指間），以摩尼寶華、香焰、燈鬘、一切寶輪為嚴，恒放寶海清淨光明充滿虛空，普及十方世界，示現一切諸佛及諸菩薩圓滿音聲、卐字等相，利益無量眾生。
第九十相自在照耀雲（右足跟），以帝青、寶末為嚴，常放如來妙寶光明，其光妙好充滿法界，皆同一相無有差別，示現一切諸佛坐於道場演說妙法。第九十一相示現妙音演說諸法海雲（左足跟），以變化海摩尼寶、香焰海須彌華摩尼寶及毘瑠璃為嚴，放大光明充滿法界，普現諸佛神力。
第九十二相示現一切莊嚴光明雲（右足趺），眾寶所成極妙莊嚴，放閻浮檀金色清淨光明普照十方法界，其光明相猶如大雲，普覆一切諸佛道場。第九十三相現眾色相雲（左足趺），以一切月焰藏毘盧遮那寶、因陀羅尼羅寶為嚴，念念遊行諸法界海，放摩尼燈香焰光明遍滿法界。澄觀於此訓一名：因陀羅尼羅者，此云帝青。
第九十四相普藏雲（右足四周），以因陀羅尼羅金剛寶為嚴，放寶光明充滿虛空，示現一切諸佛坐於道場摩尼寶王師子之座。第九十五相光明遍照法界雲（左足四周），以摩尼寶華為嚴，放大光明充滿法界平等一相，示現一切諸佛及諸菩薩自在神力，以大妙音演說法界無盡法門。
第九十六相示現莊嚴雲（右足指端），以甚可愛樂之閻浮檀清淨真金為嚴，放大光明充滿十方法界，示現一切諸佛及諸菩薩無盡法海種種功德、神通變化。第九十七相現一切佛神變雲（左足指端），以不思議佛光明、月焰普香、摩尼寶焰輪為嚴，放眾寶色清淨光明充滿諸世界海，示現一切諸佛及諸菩薩演說一切諸佛法海。
自頂至足，九十七相至此列盡。值得一提的是：全品最末一相所現的，仍是諸佛菩薩演說法海——起於頂上之現佛身，終於足端之演法海；相海之首尾，都是說法。
九十七之數，不可拿來配法
列完九十七相，最容易生的下一個念頭是：這個數目有什麼深意？九十七該配哪九十七法？
澄觀對此下了一句斷語，是全品最要緊的一道護欄。他先列疑：上來所列九十七相，次第與數名是譯者所安置的；既然說是不能說盡，怎麼會剛好不滿百？足下闕了一相，脣與齶又沒有分開；若把這兩處合計進去，六根便都辨足了，何獨闕耳？若再加上兩耳與足下一相，正好圓成百數以顯無盡，豈不美哉！他又反問：況且此中所列，連權教的三十二相都還沒有列盡，難道普賢之力連一百都說不到嗎？
於是結論落下：晉經有所遺漏只有九十四相，也沒有次第之數，所以可知九十七這個數不在於生情配屬諸法。
這句話值得反覆讀。它防的是兩種病：一是穿鑿——見數就配法，把偶然的譯本數目當成法門的骨架；二是輕忽——以為數目既不配法便無關緊要，於是連相也讀糊塗了。正確的讀法在中間：數是譯者所安，相是佛德所顯；數可以不定，相之遍法界不可移。
同一分寸，澄觀也用在權實三十二相之會通上：既然三十二相在權教與實教中不同，互有互無，所以不作會釋——不強行把此經一頂之三十二與權教全佛之三十二配成一套。不會釋，不是不懂，是知其不可強同。
結略顯廣：說到九十七，仍只是略說
末後普賢自結：佛子！毘盧遮那如來有如是等十華藏世界海微塵數大人相；一一身分，眾寶妙相以為莊嚴。
澄觀判此為結略顯廣，並釋其所以：別別地說難以周遍，所以須要結略；而略又不能盡其實，所以須要顯廣。他接著算了一筆帳：一個華藏世界海之微塵數的相，已經無邊了，何況是十個華藏；那便是無盡復無盡——不是具普眼的人，怎麼看得見呢？
這一結，把前面九十七相的位置一次擺正：九十七不是總數，是樣品。經文開頭說『今當為汝演說如來所有相海』，中間列九十七，末尾說微塵數——首尾一對照就明白，中段的列舉自始便是舉略以顯廣。李通玄科此品為九十九段，正是把首之總舉、中之九十七、末之總結通三分數盡，其意亦同。
落到讀者身上，這一結是一句勸請：不要停在數目上。真正被交代的功課，是宗趣所說的那一句——顯無盡相海是宗，令人修無盡之行而顯成此相是趣。相是果，看果是為了認因；九十七道光照見的，其實是九十七次可以起行的地方。
承衍
本品之義，於華嚴一宗有三重承衍，皆古德成說，誌錄不判。
其一，判教之定位。法藏於《探玄記》體性門辨三十二相在小乘為色形、於《華嚴一乘教義分齊章》約教辨相段判始教入法身功德所攝、終教即真如法身，而若依一乘，則有十蓮華藏世界海微塵數相，相與業用皆遍法界，所以說十者是為顯無盡——並直指此即相海品所說。他又引《觀佛三昧海經》三類相好之判：略中略之三十二相當人天二乘，略說之八萬四千相當三乘菩薩，廣說之佛實相好如雜華經所說者，即是指此華嚴相海品，是一乘別教之相。澄觀於《疏》中同引同判，並註明雜華即此經異名。本品在五教判中的位置，由此而定。
其二，體性之異釋。法藏於《探玄記》立八門別釋，其體性一門五重次第：小乘以色形為體，初教依《瑜伽》於二十二根中取眼、舌、男、身四根為體，終教依《對法論》以定慧為體，攝相歸本則唯是淨識為體，會緣歸實則唯是真如為性，若圓教相海則以無盡法界為性。出因一門更集七家之說——布施、持戒、忍辱、大悲、如來藏性、十善、各別出因——而以佛果萬德圓融通之：或一行通感多相、或萬行俱成一相。澄觀則以事理二嚴通釋諸相，李通玄以三業二智之報成表法，科為九十九段。三軌並行，誌錄不判。
其三，相好二品之互足。本品列相，次品〈如來隨好光明功德品〉列好；澄觀釋足下輪相時已預繫後品之普照王，相與好相待而明，其義於二品合看方足。又本品上承〈佛不思議法品〉之總明果法，遠酬第二會普光明殿之佛果德問——第七會重會普光明殿的酬答結構，於此品完足其身相一分。
至於三乘經論，以相海之名檢《成唯識論》《攝大乘論》《瑜伽師地論》《解深密經》，皆無所得。九十七大人相與十身相海是一乘圓教別立之科目，三乘教典未見同名科目相對——此為體例之異，據實標闕，不以他處之文充之。
The Chapter Before Finished Speaking the Buddha’s Inconceivable Dharmas — Why Speak the Bodily Marks Over Again
Reading into this chapter, the doubt that most readily arises is this: the Chapter on the Inconceivable Dharmas of the Buddhas has already spoken the fruit-dharmas of the Buddha over in sum; why then set up another chapter that counts from the crown of the head down to the tips of the toes, listing ninety-seven bodily marks one after another? Is that not repetition, or even mere fussiness?
Chengguan, adjudging the reason for this chapter’s coming, answers very directly: the preceding chapter makes the fruit-dharmas clear in sum, and this chapter displays the virtue of the marks in particular — what has been said in sum must still be said in particular; near at hand it answers the question about the ‘body’ left over from the preceding chapter, and far off it answers the old question, raised at the second gathering in the Hall of Universal Light, about the six sense-faculties of the Buddha, the eyes and the rest. Fazang adjudges it along the same track: taken far off, this chapter and the preceding one alike repay the question about the fruit-virtues of a buddha at the gathering of Universal Light; taken near at hand, the preceding chapter makes the fruit-dharmas clear in sum, and this chapter displays the virtue of the marks in particular, and therefore this chapter comes.
Put another way, this chapter is not an afterword; it is a making good. Earlier it was said that the merit of the Buddha is inconceivable, and that was the import; now that inconceivability has to be brought down upon a body one can see — the eyes, the nose, the tongue, the fangs, the teeth, the lips, the neck, the shoulders, the breast, the hands, the thighs, the calves, the feet — telling place by place what light each emits, what buddhas each shows forth, what Dharma each expounds. If the import does not come down upon the marks, it easily hangs in the air and turns into airy talk; if the marks are not tied to the import, they are no more than a description of a buddha-image. The weight of this chapter lies exactly in its nailing the two together.
Here is a common misreading to be cleared away: taking ‘ocean of marks’ for a figure of exaggeration. Chengguan, in explaining the chapter’s name, says it plainly — the ten bodies of the Tathāgata raise up the person and display the virtue, and the ocean of marks rests upon the person and displays the marks; a superior form brought about by the recompense of merit and plainly to be told apart is therefore called a mark, and because the virtue of the marks is deep and vast it is called an ocean. ‘Ocean’ is not an adjective; it is a criterion: the substance of the marks is vast, the function of the marks is all-pervading, and mark and mark fuse into one another beyond conceiving — only so do they deserve the name of ocean. The tenet and aim follow from this: to display the inexhaustible ocean of marks is the tenet, and to make men cultivate the inexhaustible practices by which such marks are displayed and brought about is the aim — speaking of marks is, in the end, meant to send people to the practice that can bring such marks about.
Why Samantabhadra Speaks, and Not the Buddha Himself
From beginning to end this chapter has only one speaker: the bodhisattva-mahāsattva Samantabhadra. His first words are the enjoining of the hearing and the granting of the telling — Sons of the Buddha, I shall now expound for you all the ocean of marks of the Tathāgata. After the compilers’ one narrating clause at the opening, ‘at that time the bodhisattva-mahāsattva Samantabhadra told the bodhisattvas,’ there is no further interjection by the compilers. This is a fact of the chapter’s pattern, not a missing passage.
Why, then, should the Buddha’s marks be spoken by Samantabhadra? Chengguan gives two layers of reason: one is fittingness — the ocean of marks pervades the whole Dharma realm, and Samantabhadra is precisely the man of universal practice; only by making men practice the universal practice can the universal marks be obtained, and so it is most fitting that Samantabhadra should speak. The other is the order of the assembly — Samantabhadra is the host of this gathering, what he had to say before has been said out, and so he goes on to speak this chapter. Li Tongxuan brings out a further sense: this ocean of marks is brought about by the recompense of practice, and Samantabhadra is that practice; hence it is the practitioner himself who is made to speak the fruit of the recompensed virtue of his own practice.
None of the three masters takes the speaker for an accident. Herein lies the way to read this chapter: the marks are the fruit, and practice is the cause; to have Samantabhadra speak the marks is to have the cause speak the fruit. If you read the ninety-seven marks as an inventory of the Buddha’s outward appearance, this chapter is left with nothing but ornate phrasing; if you remember that the speaker is Samantabhadra, these ninety-seven marks turn at once into ninety-seven dedications — every single light points back to some practice that can be cultivated.
Reading a Single Mark: Which Five Places to Look At
Ninety-seven marks look fussy, but every one of them is written upon the same frame. Chengguan adjudges that the text properly setting out the states of the marks has five parts throughout: first, the place of support; second, the listing of the name; third, the adornment of the substance; fourth, the function in action; fifth, the concluding number. Sometimes a part is abridged and not complete, and one knows it on reaching the text; sometimes a clause about the benefit brought about is added, and this is still gathered under the function in action.
These five places are the five joints for reading this chapter. The place of support — where upon the body this mark grows (the crown of the head, between the brows, the right hand, the left heel); the listing of the name — what this mark is called (most often named with ‘cloud’); the adornment of the substance — what jewels are its substance and its ornament (maṇi, beryl, the gold of Jambūnada, the net of Indra); the function in action — what its emitted light does (illumining the Dharma realm everywhere, showing forth the buddhas, expounding the wondrous Dharma, making sentient beings pure); the concluding number — that this is the such-and-such mark.
Chengguan further accounts for the relation between the name and the substance and function: the name is established in dependence upon the substance and the function, and so the name is always explained by substance and function — sometimes taken from substance alone, sometimes from function alone, sometimes from both together, to be pondered as the text runs; and where the name and the sense of the substance and function are not alike, that is a case where the text is abridged while the sense is contained, and no forcing is called for. This clause is a safeguard: when you come upon a mark whose name does not square with its content, do not go inventing a match.
Most important of all is his one general rule about the adornment of the substance: what is called jeweled adornment displays throughout the adornment of the substance; taken as phenomena, it is said that maṇi and the rest serve as adornment, and it also displays the jewel of wisdom, adorning by its perfect purity; in every single mark there are both the adornment of phenomena and the adornment of principle, to be explained as is fitting. This one clause rescues the whole chapter from being a ‘jewel catalogue’ — jewels are phenomena, wisdom is principle, and one and the same sentence of the sūtra can be read on both faces. Brought down to the reader, it comes to this: when you read of maṇi, beryl, and adamant, do not see only gemstones; that is at the same time speaking of the brightness, the keenness, and the undefiledness of wisdom.
Why a Single Place, the Crown of the Head, Holds Thirty-Two Marks
The first place of support is the crown of the head, and the sūtra says at its very opening: upon the crown of the Tathāgata’s head there are thirty-two great-man marks adorned with all manner of jewels. Of the ninety-seven marks, a third of them are crowded upon one crown of the head — this is the most conspicuous imbalance in the whole chapter, and also the most important footing that the Huayan school’s tenet has here.
Chengguan does not evade it; he adjudges straight out: that this one place alone has thirty-two is because, in principle, there ought to be more still, and it is in order to display that in perfect fusion one is all that a single crown is made to hold the number thirty-two of the provisional teaching. The provisional teaching says a buddha has thirty-two marks, and that is the number of marks for the whole buddha; this sūtra sets a full thirty-two marks upon a single place of support. This step is not addition; it is conversion — within one part all parts are complete. When Huayan speaks of one and many containing each other, of principal and companion each complete, the scriptural warrant need not be sought far off: it is here in this first summarizing clause.
Why, then, precisely the crown? Chengguan sets a question to himself and answers it: if so, why are the remaining places of support not likewise? Answer: in order to display the honor and excellence of the crown. He cites the Shansheng jing comparing the marks and the excellences, saying that all the merit of the world does not come up to the merit of a single hair of the Tathāgata, that the merit of all the hairs does not come up to the merit of a single excellence, that all the excellences do not come up to one mark, that all the marks do not come up to the white tuft, and that the white tuft in turn does not come up to the invisible crown. The crown is the utmost among the marks, and so it is most fitting that this sense of one being all should be displayed upon the crown.
The thirty-two marks upon the crown may be read in several layers by following their functions in action. The first mark, Light Illumining Every Quarter and Everywhere Emitting Measureless Great Nets of Light, has wondrous jewels for its adornment and jewel-made hair spread everywhere, soft and finely close-set, every strand emitting maṇi light and showing the Buddha’s body perfect in color and mark — this is the opening mark of the whole chapter, and it establishes first the rule that ‘a mark can show forth buddhas.’ Li Tongxuan here betokens the sense word by word: ‘quarter’ is dharma, the dharma by which the fundamental wisdom brings about the wisdom of differentiation; the net of light is what is born as recompense from the setting up of teachings according to capacity and the drawing out of all sentient beings within the wisdom of differentiation, and taken with respect to cause it is named a net of light; and the thirty-two jewels are matched to the three kinds of action and the two wisdoms. This is one track of betokening the sense; it is set down. The second mark, Cloud of the Light of the Buddha-Eye, adorned with maṇi-kings and sending out a golden light like that emitted by the tuft between the brows — Chengguan points out how to read this mark: the adornment of the substance explains its sense of light, and the function in action explains its sense of the buddha-eye, because the buddha-eye illumines all without exception; and the matter of the tuft-mark emitting light has already been spoken of in the Chapter on the Manifestation of the Tathāgata at the first assembly. The third mark, Cloud Filling the Dharma Realm, adorned with jewel-wheels, sending out the lamplight of merit and wisdom, illumining the world-oceans of the Dharma realm in the ten directions and showing forth buddhas and bodhisattvas everywhere — the sense that a mark can show forth buddhas is here spread over the whole Dharma realm. The fourth mark, Cloud Manifesting Universal Illumination, adorned with true gold and maṇi, shining through inconceivable buddha-lands, with all buddhas appearing therein. The fifth mark, Cloud Emitting Jeweled Light, with beryl for its flower-stamens, showing spiritual transformations everywhere in its light and praising the wisdom and merit of the practices the Tathāgata performed of old — this is the first time the ‘mark’ is pointed back to the ‘causal practice.’
The sixth mark, Cloud Manifesting the Tathāgata’s Great Sovereignty Pervading the Dharma Realm, with flaming jewel maṇi for its crown and the flaming jewel-wheel of light that awakens all for its garland, showing in its light all Tathāgatas seated within the place of the Way and a cloud of all-knowledge filling empty space and the Dharma realm. The seventh mark, Cloud of the Tathāgata’s Universal Lamp, adorned with the great sovereign jewel-ocean that can shake the lands of the Dharma realm, showing in its light the oceans of merit of the bodhisattvas of the ten directions and the ocean of banners of the wisdom of the buddhas of the three times — the ocean of cause and the ocean of fruit appear together in a single mark. The eighth mark, Vast Cloud Universally Illumining the Buddhas, adorned with Indra jewels, wish-king jewels, and maṇi-king jewels, ever emitting the light of the flaming lamps of bodhisattvas and showing the oceans of the manifold colors and marks of the buddhas, their oceans of great voice, and their oceans of pure power. Chengguan here distinguishes a single word: the maṇi spoken of in the adornment has the sense of ‘intent,’ and is not the same as the wish-fulfilling jewel — jewels of the same name differ in sense as the text differs, and this is the caution to be kept in reading names. The ninth mark, Cloud of Perfect Light, with the manifold jewels spreading great nets of flame filling the ten directions, so that all sentient beings see the Tathāgata appearing seated before them, praising the merit of the dharma-bodies of buddhas and bodhisattvas and causing them to enter the Tathāgata’s pure state — here for the first time the function of a mark plainly says ‘causing to enter’: it is not merely showing forth, it is drawing in. The tenth mark, Cloud of Light Universally Illumining the Treasury of All Bodhisattva Practice, with jeweled flames covering all lands everywhere, the Dharma realm of the ten directions penetrated without obstruction, and the Buddha’s voice sounding out and proclaiming the ocean of the Dharma.
The eleventh mark, Cloud of Universal Light Shining Forth, adorned with beryl, Indra jewels, and adamantine maṇi, sending out a wondrous sound that fills the Dharma realm. Chengguan singles out the closing clause of this mark: all of this is conjured forth by the great ocean of merit that is the wisdom of the buddhas — this is a distinguishing of the cause of the function in action, and is still gathered under the function in action. This clause is the pivot of the whole chapter: the marks are not ornaments that grew of themselves, they are conjured forth by the ocean of merit that is wisdom. The twelfth mark, Cloud of Perfect Awakening, with jeweled flowers emitting light in which there are Tathāgatas seated within the place of the Way, causing all worlds to attain purity and cutting off forever all false discrimination. The thirteenth mark, Cloud of Light Shining Forth, adorned with the mind-king maṇi of the ocean of the treasury of jeweled flames, showing in its light measureless bodhisattvas and the practices they cultivate, and the wisdom-bodies, dharma-bodies, and oceans of color and mark of all Tathāgatas filling the Dharma realm — the three senses of ‘body’ appear together in one mark. The fourteenth mark, Cloud of Adornment Universally Illumining, with a great jeweled lotus seat in its light covering the Dharma realm and of itself expounding the four bodhisattva practices. These four bodhisattva practices are not a phrase hanging in the air; Chengguan explains them by citing the Yuqie shidi lun, the Bodhisattva Ground: bodhisattvas have, in brief, four practices — first, the practice of the perfections; second, the practice of the factors of awakening; third, the practice of spiritual penetrations; fourth, the practice of ripening sentient beings. The Dharma that the mark expounds is a gate of practice one can point to item by item.
The fifteenth mark, Cloud Manifesting the Practice of the Ocean of the Buddha’s Samādhis, showing within a single thought the Tathāgata’s measureless adornments and adorning everywhere the Dharma realm and the inconceivable world-oceans — one thought and the measureless: this mark displays the perfection of time in particular. The sixteenth mark, Cloud of the Ocean of Transformations Universally Illumining, adorned with wondrous jeweled lotuses as great as Mount Sumeru, the light of the manifold jewels born of the Buddha’s vows, showing transformations without end — the four words ‘born of the Buddha’s vows’ push the cause of the marks back from practice to vow. The seventeenth mark, Cloud of the Liberation of All Tathāgatas, its light adorning the lion thrones of all buddhas and showing the color-images of the buddhas together with measureless buddha-dharmas and oceans of buddha-lands. The eighteenth mark, Cloud of Sovereign Skillful Means Universally Illumining, adorned with beryl flowers, true-gold lotuses, maṇi-king lamps, and clouds of the flames of the wondrous Dharma, showing everywhere all the beautiful articles of adornment. The nineteenth mark, Cloud of Awakening to the Buddha-Lineage, complete with a thousand wheels, pure within and without, born of the roots of goodness of former times, sending out the light of the sun of wisdom and proclaiming the ocean of the Dharma. Chengguan here collates the Sanskrit text: where the nineteenth says ‘complete with a thousand wheels,’ the Sanskrit text says ‘complete with wheels of a thousand spokes’ — a thousand wheels is the wheel of a thousand spokes, not some other thing. What is most worth noting in this mark is the phrase ‘born of the roots of goodness of former times’: a mark is a recompense, and a recompense must have a cause.
The twentieth mark, Cloud of Sovereignty Manifesting the Marks of All Tathāgatas, spreading great jeweled flames that fill the Dharma realm and showing everywhere buddhas of the three times as many as the motes of dust of the buddha-lands, valiant and fearless as the lion king, complete in color and mark and in wisdom. The twenty-first mark, Cloud Pervadingly Illumining the Whole Dharma Realm, showing forth the wondrous treasuries of wisdom of measureless and boundless buddhas and bodhisattvas; Chengguan adjudges that this mark shows the two lights of body and wisdom, alike displaying wisdom — light has the two senses of bodily light and wisdom-light, and in this mark both senses are displayed. The twenty-second mark, Cloud of the Marks of Vairocana Tathāgata, adorned with wondrous jeweled flowers and the pure wondrous moon of beryl, emitting the light of hundreds of thousands of myriads of koṭis of maṇi jewels filling empty space and the Dharma realm, with measureless buddha-lands appearing therein, each with a Tathāgata seated with legs crossed — in the whole chapter this alone takes a buddha’s name for its mark-name, and the sense of pervading all places is plainly pointed out here. The twenty-third mark, Cloud of Light Universally Illumining All Buddhas, showing all buddhas turning the wheel of the Dharma. The twenty-fourth mark, Cloud Universally Manifesting All Adornments, in thought after thought ever showing unspeakably and unspeakably many buddhas and bodhisattvas seated within the places of the Way. The twenty-fifth mark, Cloud Sending Forth the Sounds of the Whole Dharma Realm, adorned with the ocean of maṇi jewels and superb sandalwood, sending out a subtle and wondrous sound everywhere and revealing to sentient beings the whole ocean of deeds — the function of this mark is not to show forth buddhas but to let beings see their own deeds.
The twenty-sixth mark, Cloud of the Wheel of Transformations Universally Illumining the Buddhas, adorned with the Tathāgata’s pure eyes. Chengguan explains this one most finely: that the pure eyes serve as adornment runs through the ten eyes; what follows from ‘its light illumines’ displays the function in action, and this too runs through the two lights of body and wisdom; the pure eyes and the light are just what explain the two words ‘universally illumining’ in the mark’s name; and the articles of adornment shown in the light are the sense of ‘wheel’ above, that is, the wheel of the Dharma. Name, substance, and function are here buckled together, and this is the exemplar of the chapter’s explaining of names. The twenty-seventh mark, Cloud of Light Illumining the Ocean of Buddhas, its light illumining all worlds everywhere, exhausting the Dharma realm without obstruction, with a Tathāgata seated with legs crossed in place after place. The twenty-eighth mark, Cloud of the Jeweled Lamp, showing everywhere all buddhas and bodhisattvas and the inconceivable oceans of sentient beings. The twenty-ninth mark, Cloud of the Dharma Realm Without Difference, emitting the light of the Tathāgata’s great wisdom, illumining the buddha-lands and the measureless oceans of the Dharma of the assemblies at the bodhisattva places of the Way, expounding according to what the minds of sentient beings love and delight in the practices and vows of the bodhisattva Samantabhadra and causing them to dedicate and direct them — this mark joins the marks directly to the practices and vows of Samantabhadra. The thirtieth mark, Cloud Abiding in All World-Oceans and Universally Illumining, showing everywhere the pure and beautiful places of the Way and the adorned bodily marks of buddhas and bodhisattvas, causing those who see to attain the seeing of nothing at all. The thirty-first mark, Cloud of the Pure Flaming Light of All Jewels, showing everywhere the oceans of bodhisattvas, not one of whom lacks the Tathāgata’s spiritual power, ever roaming the nets of lands of the ten directions to the ends of empty space.
From the twenty-seventh through the thirty-first, these five marks all leave out the section on adornment in the text of the sūtra. Chengguan does not take this for a dropped passage; he adjudges it thus: they all alike leave out the adornment, and this too is because the name already contains it — since it is contained in the name, it is left out in the text. The general rule of the fivefold outline, that a part ‘may be abridged and not complete,’ here finds a case in point.
The thirty-second mark, Cloud of Adornment Universally Illumining the Whole Dharma Realm, lying at the very center and rising up by degrees, adorned with the gold of Jambūnada and the net of Indra. Chengguan adjudges the position of this mark to be the most important: this mark occupies the utmost of the crown, and its place is displayed as being distinct, and therefore it is said to lie at the center; from this one may know that the remaining thirty-one marks all encircle this one, though the text abridges and does not say so. The clause ‘rising up by degrees’ is precisely what displays the shape of this mark, and he cites the fifth fascicle of the Zhi lun saying that the Tathāgata’s crown has a bony topknot like a clenched fist, and the Guanfo sanmei jing saying that it is like a joined fist, as his warrant. As for why the marks of the crown are first summarized as thirty-two and then concluded as an adorning excellence — Sons of the Buddha, upon the crown of the Tathāgata’s head there are thirty-two great-man marks such as these, serving as its adorning excellence — a summary at the head and a conclusion at the close gather the thirty-two marks of this one place into a single whole.
The One Mark Between the Brows: Why the White Tuft Is the Noblest of the Marks
The second place of support is between the brows, and it has only one mark: the thirty-third mark, Cloud of Light Pervading the Dharma Realm, adorned with maṇi jeweled flowers, emitting a great light complete in the colors of the manifold jewels, clear through and pure like the sun and the moon, illumining everywhere the lands of the ten directions, showing all buddha-bodies within it, and further sending out a wondrous sound that proclaims and sets forth the ocean of the Dharma.
Chengguan here accounts for a matter of pattern: from this point onward every mark has its clause of the place of support, and so the texts all have five parts — first the place of support, second the displaying of the name, third the adornment of the substance, fourth the function in action, fifth the concluding number; whereas for the crown, because the place of support had already been given in the summarizing clause, the texts of those thirty-two marks each have four parts only. If a reader feels that the later text has one clause more than the earlier, this is the reason.
As to the mark of the white tuft, the commentary explains the adornment of its substance most finely: this mark, when rolled up, whorls to the right like an overturned beryl bowl, and when spread out is complete with ten ridges and has a great light; its adornment uses a single jewel only, while its light is complete in many colors, and both the middle and the surface are empty — this is what the sūtra means by ‘clear through.’ Brought down to the import: one jewel and many colors is precisely substance being one while function is many; middle and surface both empty is precisely a mark that has no intrinsic nature. And so the name of this mark is Light Pervading the Dharma Realm — the name is established from the function, since the sūtra’s closing clause about further sending out a wondrous sound is already the light of the Dharma, and hence the name of this light is established from its function.
The Eyes and the Nose: Seeing Without Obstruction, Conjured Buddhas Issuing from the Nose
The third place of support is the eyes and the fourth is the nose, each with one mark. Chengguan adjudges them together in a single clause: the third, the eyes, and the fourth, the nose, have one mark each.
The thirty-fourth mark, Cloud of Sovereign Universal Seeing, adorned with manifold wondrous jewels, its maṇi jewel-light pure and shining clear through, seeing all everywhere with no obstruction at all. The function of the mark of the eyes lies not in being seen but in being able to see — seeing all everywhere without obstruction. This answers precisely the earlier question about the six sense-faculties pervading the Dharma realm in the preceding chapter.
The thirty-fifth mark, Cloud of All Spiritual Penetrations and Wisdom, adorned with pure and wondrous jewels, the color-light of manifold jewels covering it over, with measureless conjured buddhas appearing within it seated upon jeweled lotuses, going to all the worlds and expounding for all bodhisattvas and all sentient beings the inconceivable ocean of the buddha-dharmas. The function of the mark of the nose is to send out conjured buddhas who expound the Dharma — and this is a general rule of the chapter: no part of the body is a static ornament; every one of them is sending out buddhas, emitting light, and expounding the Dharma. If one asks, ‘why should buddhas issue from a nose,’ the answer lies not in physiology but in doctrine: the marks of the ten bodies are, place by place, gates of the Dharma realm.
The Four Marks of the Tongue: From Breadth and Length to Rolling Up and Spreading Out
The fifth place of support is the tongue, with four marks, the head-region place of support having the most marks after the crown.
The thirty-sixth mark, Cloud Manifesting Sounds and Images, adorned with jewels of manifold colors and wondrous kinds, brought to completion by the roots of goodness of former lives, its tongue broad and long and far-reaching, covering over all the world-oceans; and if the Tathāgata is glad and smiles, he must emit maṇi jewel-light illumining the Dharma realm of the ten directions everywhere, able to make every mind attain coolness, with the buddhas of the three times appearing plainly within that light, all sending forth vast and subtly wondrous sounds that reach every buddha-land and abide for measureless kalpas. Chengguan adjudges that this is the mark of the broad and long tongue, and he points out in particular: that within the adornment of the substance it is said to be brought to completion by the roots of goodness of former lives is a raising up of the ‘cause’ as adornment; and why is the cause spoken of in this mark alone? For the sake of praising and setting forth the One Vehicle. He further compares the measure of the tongue-marks: a man of merit has a tongue reaching to the nose, a buddha of the provisional teaching to the hairline, and in the remaining Mahāyāna it is said that when spiritual penetrations are displayed it reaches to the Brahmā world or covers the three thousandfold world; whereas this sūtra says straight out that its substance covers all. This one comparison shows best the height and depth of the teachings: the breadth and length in other scriptures are manifested by spiritual power, while the breadth and length in this sūtra are the very substance of the mark. The function in action then divides in two: the expounding of the Dharma explains ‘sounds’ in the mark’s name, and the showing forth of buddhas explains ‘images’ in the mark’s name — two words of the name, two matters of the function, buckled with great precision.
The thirty-seventh mark, Cloud of the Dharma Realm, its palm level and settled, adorned with manifold jewels, emitting a wondrous jeweled light perfect in color and mark like the light emitted from between the brows, that light illumining all buddha-lands everywhere — made only of motes of dust, having no intrinsic nature — and measureless buddhas further appearing in the light, all sending out a wondrous sound expounding all dharmas. Chengguan explains the word ‘palm’: the palm means near the root, that is, the part of the tongue near its root; and the function in action is that its light illumines the lands so that those who ought to be delivered need make no further effort at contemplating and breaking down aggregations, but understand of themselves that all dharmas are but the joining of dust — and what intrinsic nature could they have? This mark is one of the rare places in the whole chapter where emptiness is spoken outright: the lands illumined are made only of dust and have no intrinsic nature — within the ocean of marks there is an eye of wisdom of its own.
The thirty-eighth mark, Cloud of Light Illumining the Dharma Realm, and the thirty-ninth mark, Cloud Shining Forth upon the Dharma Realm, both at the tip of the tongue. The former is adorned with wish-king jewels, constantly sending out golden jeweled flames within which all the oceans of buddhas are reflected, and further sounding a wondrous voice filling boundless worlds, every one of its sounds complete in all sounds, so that hearers are glad at heart and savor them for measureless kalpas without forgetting; the latter is ornamented with maṇi jewel-kings, sending forth the marks of manifold colors and subtle and wondrous light, filling measureless lands in the ten directions, nothing in the Dharma realm left unpurified, with measureless buddhas and bodhisattvas within it each uttering a wondrous sound with all manner of revealing, and all bodhisattvas present before them to hear and receive it. Chengguan adjudges the difference between the two marks with a fine turn of words: the latter two are both at the tip of the tongue, whether to left and right or above and below; and looking at their functions in action, there is only the difference of spreading out and rolling up — the former rolls the ocean of buddhas into the tip of the tongue, the latter spreads the buddhas out over the Dharma realm. One rolling up and one spreading out, and both are the one tongue. This answers the doubt, ‘why are these two marks so alike?’ — alike but not repetitious; the difference lies in the posture of gathering in and letting out.
The One Mark of the Upper Palate: A Missing Passage Set Down as It Is
The sixth place of support is the upper palate, with one mark: the fortieth mark, Cloud Manifesting the Inconceivable Dharma Realm, adorned with Indra jewels and beryl jewels, emitting pure clouds of light from the flames of incense-lamps that fill the Dharma realm of the ten directions, showing forth all manner of spiritual penetrations and skillful means, and setting forth everywhere throughout the world-oceans the profound and inconceivable Dharma.
Here the ancient master left a note of collation worth transmitting as it stands. Chengguan says: since there is a mark of the upper palate, by rights there should be one of the lower as well; perhaps the Sanskrit text has dropped it. He neither supplies a mark for the sūtra nor works up a rationale for the missing one; he simply leaves the doubt standing. This is the proper measure in reading a scripture: what is missing is missing; set it down, and do not fill it in.
The Four Marks of the Fangs: The Four Great Fangs and the Threefold Virtue of Nirvāṇa
The seventh place of support is the fangs, with four marks. Chengguan first explains the place of support: that the fangs have four marks means the four great fangs, left and right, upper and lower; when the Buddha entered nirvāṇa the four fangs were not shattered, and these are meant. He further glosses the word for ‘beside’ in the sūtra: it means the cheek, also called the cheekbone.
The forty-first mark, Cloud of the Buddha’s Fang (the lower fang beside the right cheek), adorned with manifold jeweled maṇi and the wheel of the svastika sign, emitting a great light that illumines the Dharma realm everywhere, showing everywhere all buddha-bodies, spreading through the ten directions and awakening the multitudes. The forty-second mark, Cloud of the Treasury of Jeweled Flames of Meru (the upper fang beside the right cheek), adorned with the treasury of maṇi jewels, emitting the pure light of adamantine incense-flames, every single light filling the Dharma realm, showing forth the spiritual power of the buddhas, and further showing the pure and beautiful places of the Way in the worlds of the ten directions. Chengguan explains this name: that the upper fang beside the right is named Meru is because it displays the lofty and high — Meru is the name of the mountain that is lofty and high, and the height of the mountain displays the excellence of this mark. The forty-third mark, Cloud of the Jeweled Lamp Universally Illumining (the lower fang beside the left cheek), adorned with wondrous jewels spreading out blossoms and sending out fragrance, emitting the pure light of clouds of lamp-flames, filling the world-oceans, showing buddhas seated upon lion thrones of the lotus treasury with the hosts of bodhisattvas surrounding them together.
The forty-fourth mark, Cloud Illumining and Manifesting the Tathāgatas (the upper fang beside the left cheek), adorned with pure light, the gold of Jambūnada, jeweled nets, and jeweled flowers, emitting great wheels of flame that fill the Dharma realm, showing everywhere all buddhas who by spiritual power spread abroad within empty space the milk of the Dharma, the lamp of the Dharma, and the jewel of the Dharma, teaching and transforming all the hosts of bodhisattvas. Chengguan matches the three matters of this mark into one set of doctrine: within the fourth there are the three, the milk of the Dharma and the rest, which are alike one and the same matter of expounding the Dharma — with respect to nourishing the dharma-body it is named milk, with respect to illumining and knowing the myriad objects it is called a lamp, and with respect to making them perfect and pure it is the third; that is, they expound the Dharma of the threefold virtue of nirvāṇa, and they also bring about the benefit of the threefold virtue of nirvāṇa. The three matters are not three kinds of treasure; they are the three functions of one occasion of expounding the Dharma: nourishing, illumining, and bringing to completion. Brought down to the reader, the benefit of hearing the Dharma is likewise these three layers — being nourished, being illumined, and being brought to completion.
The Teeth and the Lips: Smiling and Emitting Light, Colored Like a Red Lotus
The eighth place of support is the teeth and the ninth the lips, each with one mark. Chengguan here sets down another note of collation: the two above ought each to be divided into upper and lower — the teeth and the lips ought by rights to be divided into upper and lower too, and the sūtra has spoken of them together.
The forty-fifth mark, Cloud Universally Manifesting Light, with an ocean of marks adorning the space between each tooth and the next, so that when he smiles they all emit light complete in the colors of the manifold jewels, the maṇi jeweled flames whorling to the right and turning about plainly, spreading through the Dharma realm and filling it all, and sending forth the Buddha’s speech and sound expounding the practice of Samantabhadra. The function of the mark of the teeth is tied to a smile — this is the warmest clause in the whole chapter: the Buddha’s smile is not an expression, it is the occasion of the Dharma being spoken. And what is spoken is precisely the practice of Samantabhadra, so that speaker and thing spoken are here made one.
The forty-sixth mark, Cloud Reflecting All Jeweled Light, emitting a vast light of the color of the true gold of Jambūnada, of the color of the lotus, and of the colors of all jewels, shining through the Dharma realm and causing it all to be pure. Chengguan explains the adornment of its substance: because the color of the lips is red and fine, like the leaf of a red lotus at the sun’s first rising. Here the shape and color of the mark answer to the color it emits — the sūtra says it emits a light of the lotus color precisely because the lips are themselves like a lotus.
The One Mark of the Neck: The Dark-Blue Reed, Soft and Smooth
The tenth place of support is the neck, with one mark: the forty-seventh mark, Cloud Universally Illumining All Worlds, adorned with maṇi jewel-kings, brought to completion as the dark-blue reed, soft and fine and smooth, emitting the pure light of Vairocana, filling all the worlds of the ten directions, and showing all buddhas within it. Chengguan gives no separate explanation at this place of support, adjudging only ‘the tenth, the neck, has one mark.’ The dark-blue reed is the mark of a deep blue and glossy sheen; and the light of this mark takes Vairocana itself for its name, answering to the twenty-second mark — the light that pervades all places is not on the crown alone, but on the neck as well.
The Five Marks of the Shoulders: The Unevenness of Two on the Right and Three on the Left
The eleventh place of support is the shoulders, with five marks: two on the right shoulder and three on the left. Chengguan does not cover over the unevenness, but records it straight out: the eleventh, the shoulders, has five marks, two on the right and three on the left — perhaps one has been dropped. Leaving the doubt standing rather than forcing an explanation, this is the same measure as in the note on the upper palate.
The forty-eighth mark, Cloud of the Buddha’s Vast and Universal Jewels (right shoulder), emitting a light of the colors of all jewels, of true gold, and of the lotus, forming a net of jeweled flames illumining the Dharma realm everywhere, showing all bodhisattvas within it. The forty-ninth mark, Cloud of the Supreme Jewel Universally Illumining (right shoulder), its color pure like the gold of Jambū, emitting a maṇi light filling the Dharma realm, showing all bodhisattvas within it. The function of both marks is to show forth bodhisattvas — the shoulder is where a burden is borne, and what it shows forth being bodhisattvas, the sense answers to itself.
The fiftieth mark, Cloud of Supreme Light Illumining the Dharma Realm (left shoulder), like the manifold adornments of the crown and of the space between the brows, emitting a light of the manifold jewels of the gold of Jambūnada and of the lotus color, forming great nets of flame filling the Dharma realm, and showing forth within it every spiritual power. This mark compares itself with the crown and the brows, and is one of the rare places in the chapter where mark points to mark — a glimpse of the marks of the ocean fusing into one another. The fifty-first mark, Cloud of Light Pervadingly Illumining (left shoulder), the mark whorling to the right, adorned with maṇi jewel-kings of the color of the gold of Jambūnada, emitting the light of manifold jeweled flowers and incense-flames pervading the Dharma realm, showing everywhere all buddhas and the adorned and purified lands. The fifty-second mark, Cloud Universally Shining Forth (left shoulder), the mark whorling to the right, finely close-set and adorned, emitting the pure light of clouds of the Buddha’s lamp-flames pervading the Dharma realm, showing all the manifold adornments of the bodhisattvas, every one of them beautiful. The two words ‘whorling to the right’ are used in two marks running — the whorl is not an ornament but the posture of the mark; it turns with the whorl and not against it, and this precisely displays turning in accord with the Dharma realm.
The Eleven Marks of the Breast: The Svastika at the Center, with Five on Each Side
The twelfth place of support is the breast, with eleven marks. Chengguan adjudges their positions: the first one is at the center, with five on each side.
The fifty-third mark, Cloud of the Auspicious Ocean, shaped like the svastika sign, adorned with maṇi jeweled flowers, emitting the manifold flaming wheels of light of the colors of all jewels, filling the Dharma realm and causing it all to be pure, and further sending out a wondrous sound proclaiming and setting forth the ocean of the Dharma. Chengguan has a nicety about this name: the svastika sign properly translated is just ‘cloud of the auspicious ocean,’ and because the name is established in dependence upon the shape, the clause about the shape ought by rights to be placed back under the name, whereas the sūtra has set the shape first; yet since the shape is gathered under the adornment of the substance, writing it thus is not amiss either. This looks like a matter of textual order, but it teaches a way of reading: name, shape, and substance are at bottom one thing, and the order may shift while the sense does not.
The five on the right: the fifty-fourth mark, Cloud Manifesting Illumining Light, adorned with the net of Indra, emitting a great wheel of light filling the Dharma realm, showing everywhere measureless buddhas. The fifty-fifth mark, Cloud Universally Manifesting the Tathāgatas, adorned with the maṇi jeweled crowns of the bodhisattvas, emitting a great light illumining the ten directions everywhere and making them all pure, showing forth the buddhas of the three times seated within the places of the Way, manifesting spiritual power everywhere and proclaiming the ocean of the Dharma at large. The fifty-sixth mark, Cloud of Blossoming Flowers, adorned with maṇi jeweled flowers, emitting the pure light of jeweled incense-flames and lamps, shaped like a lotus and filling the worlds. The fifty-seventh mark, Cloud of Delightful Golden Color, adorned with the maṇi-king of the treasury of the mind-king of all jewels, emitting a pure light shining through the Dharma realm, showing within it maṇi jewel-treasuries with a vast light like that of the Buddha’s eyes. The fifty-eighth mark, Cloud of the Ocean of Buddhas, adorned with beryl jewels, incense-lamps, and flower-garlands, emitting the pure light of the great flames of maṇi jewel-king incense-lamps that fill empty space, pervading the lands of the ten directions, and showing everywhere the assemblies at the places of the Way.
The five on the left: the fifty-ninth mark, Cloud Manifesting Light, adorned with numberless bodhisattvas seated upon jeweled lotuses, emitting the light of the manifold intermingled jeweled flames of the maṇi-kings, purifying everywhere all the oceans of the Dharma realm, and showing forth measureless buddhas together with the buddhas expounding all dharmas with a wondrous sound. The sixtieth mark, Cloud Manifesting Light Pervading the Dharma Realm, adorned with the ocean of maṇi jewels, emitting a great light reaching every buddha-land, showing everywhere the hosts of bodhisattvas. The sixty-first mark, Cloud of Universal Excellence, adorned with the jeweled wheels and flower-garlands of the maṇi-kings of sunlight, emitting great flames of light filling the many world-oceans of the Dharma realm, showing forth all worlds, all Tathāgatas, and all sentient beings. The sixty-second mark, Cloud of the Wondrous Sound of Turning the Wheel of the Dharma, adorned with all the lamps of the Dharma and pure fragrant stamens, emitting a great light filling the Dharma realm, showing everywhere all the oceans of marks and oceans of mind belonging to all buddhas. The sixty-third mark, Cloud of Adornment, adorned with all the oceans of buddhas of the three times, emitting a pure light that adorns and purifies all buddha-lands, showing everywhere all the buddhas and bodhisattvas of the ten directions together with the practices those buddhas and bodhisattvas cultivate.
Among the eleven marks, the sixty-first shows forth the three — worlds, Tathāgatas, and sentient beings; the sixty-second shows everywhere the ocean of marks and the ocean of mind; the sixty-third takes the ocean of buddhas for its adornment and shows forth buddhas and practices — the nearer the end, the more comprehensive. The breast is where the svastika lies, that to which good fortune is tied, and so the marks of this one place mostly have ‘showing everywhere’ and ‘showing forth’ for their function: good fortune is not an auspiciousness enjoyed for oneself; it is a showing forth for others.
The Thirteen Marks of the Hands: Five on the Right and Four on the Left, Two of the Fingers and Two of the Palms
The thirteenth place of support is the hands, with the most marks, thirteen. Chengguan divides them into three sections: the first nine speak of the hand-marks directly, the next two are the fingers of the left and right, and the last two are the palms of the left and right.
The five of the right hand: the sixty-fourth mark, Cloud of Ocean-Illumination, adorned with manifold jewels, ever emitting a pure light like the flame of the moon, filling all the worlds of empty space, and sending out a great voice praising all the practices of the bodhisattvas. The sixty-fifth mark, Cloud of Reflected Shining, adorned with beryl, sapphire, and maṇi jeweled flowers, emitting a great light illumining everywhere the worlds in which bodhisattvas dwell, the lotus treasury, the maṇi treasury, and the rest, showing measureless buddhas therein seated beneath the tree of awakening with pure dharma-bodies, and shaking the lands of the ten directions. The sixty-sixth mark, Cloud of Garlands of Lamp-Flames Universally Adorning and Purifying, adorned with Vairocana jewels, emitting a great light that forms a net of transformations, showing everywhere the hosts of bodhisattvas all wearing jeweled crowns and expounding the oceans of the practices; Chengguan explains the clause ‘forms a net of transformations’: it means the light turns into a net. The sixty-seventh mark, Cloud Universally Manifesting All Maṇi Jewels, adorned with lotuses and flaming lamps, emitting the light of the ocean-treasury pervading the Dharma realm, showing everywhere measureless buddhas seated upon lotus seats. The sixty-eighth mark, Cloud of Light, adorned with the ocean of maṇi flames, emitting the pure light of manifold jeweled flames, incense-flames, and flower-flames, filling all the nets of the worlds, and showing everywhere the places of the Way of the buddhas.
The four of the left hand: the sixty-ninth mark, Cloud of the Pure Beryl Lamp, adorned with the wondrous colors of the jeweled ground, emitting the Tathāgata’s golden light, in thought after thought ever showing all superb articles of adornment. The seventieth mark, Cloud of the Sound of the Lamp of Wisdom of All Lands, adorned with the net of Indra and adamantine flowers, emitting the pure light of the gold of Jambūnada, illumining everywhere all the worlds of the ten directions. The seventy-first mark, Cloud of the Light of the Abiding Jeweled Lotus, adorned with manifold jeweled and wondrous flowers, emitting a great light like the lamp of Sumeru, illumining everywhere the worlds of the ten directions. The seventy-second mark, Cloud Pervadingly Illumining the Dharma Realm, adorned with wondrous jeweled garlands, jeweled wheels, jeweled vases, the net of Indra, and manifold wondrous marks, emitting a great light illumining everywhere the lands of the ten directions, showing forth the whole Dharma realm, the world-oceans, and all Tathāgatas seated upon lotus seats. It is upon this mark that Chengguan points out the deepest word in the whole chapter: that the seventy-second on the left says the net of Indra serves as adornment means it is the mark of a net drawn taut, because they interpenetrate one another. Here the net of Indra stands not in the place of a simile but in the place of the adornment of the substance — it is not said that the mark is ‘like’ the net of Indra, but that the substance of the mark is of itself a net interpenetrating layer upon layer. The Huayan sense of the inexhaustibility of the ten profundities finds its footing upon the bodily marks of the Buddha just here.
As for the unevenness of five marks on the right hand and four on the left, Chengguan again leaves both explanations standing: as to five on the right and four on the left, either one has been dropped on the left, or it displays that the right hand is the one in constant use; and whereas the earlier shoulder-marks were two on the right and three on the left, taken together the two places come out exactly equal. This clause is a fine demonstration — when you meet an unevenness of number, first look whether some other explanation is available, and do not rush to judge it an error.
The fingers and the palms: the seventy-third mark, Cloud of the Whirling of the Ocean of Lands Through All Kalpas (the fingers of the right hand), adorned with the maṇi-kings of the treasury of water-moon flames and all jeweled flowers, emitting a great light filling the Dharma realm, ever sending out a subtle and wondrous sound that fills the buddha-lands of the ten directions. The seventy-fourth mark, Cloud Abiding in All Jewels (the fingers of the left hand), adorned with sapphire and adamantine jewels, emitting the light of the manifold jewels of the maṇi-kings filling the Dharma realm, showing everywhere all buddhas and all bodhisattvas. The seventy-fifth mark, Cloud of Shining Forth (the palm of the right hand), adorned with the maṇi-king jeweled wheel of a thousand spokes, emitting a jeweled light that whorls to the right and fills the Dharma realm, showing everywhere all buddhas, the body of each blazing with flaming light, expounding the Dharma and delivering people, and purifying the worlds. The seventy-sixth mark, Cloud of the Flame-Wheel Universally Increasing and Conjuring Forth the Places of the Way in the Dharma Realm (the palm of the left hand), adorned with the thousand-spoked wheel of the maṇi-kings of sunlight, emitting a great light filling the world-oceans, showing forth all bodhisattvas, expounding all the oceans of practice belonging to Samantabhadra, entering everywhere into all the buddha-lands, and awakening measureless sentient beings in each.
Both palms have the thousand wheels. Chengguan explains them: the hub, the spokes, and the rim of the wheel are complete in all three, brought to completion of themselves without waiting upon human labor. This clause comes down to the ground best of all — the perfection of a mark is not something contrived; it is practice fulfilled and self-completed. The hand is the instrument by which work is done, and that the wheel in the palm is completed of itself says just this: when the practice arrives, the mark appears of itself.
The One Mark of the Sheathed Organ: Even the Hidden Place Expounds the Dharma
The fourteenth place of support is the sheathed organ, with one mark: the seventy-seventh mark, Cloud Universally Pouring Forth the Buddha’s Voice, adorned with all wondrous jewels, emitting the light of the flames of maṇi lamps and flowers, that light blazing and complete in the colors of the manifold jewels, illumining everywhere all empty space and the Dharma realm, and showing everywhere all buddhas roaming and coming and going, reaching everywhere in place after place. Chengguan passes over the place of support in six words: the fourteenth, the sheathed organ, one mark, like that of the horse king — explaining it by the mark of concealment of the horse king as transmitted in the ancient science of marks.
What is to be noticed is the function of this mark: in the most hidden place of all, what is emitted is a cloud of the Buddha’s voice, and what is shown forth is buddhas roaming and coming and going, reaching everywhere in place after place. Hidden and pervading are here not at odds with each other. If anyone doubts whether this place ought to be listed among the marks of adornment, this very mark answers him: within the ocean of marks there is not one place that does not expound the Dharma.
The Two Marks of the Place of Sitting: One Mark with Empty Space, Yet Able to Give Birth to All Marks
The fifteenth place of support is the place of sitting, with two marks. The seventy-eighth mark, Cloud of Garlands of Jeweled Lamps Universally Illumining (the right hip), adorned with all manner of maṇi jewels, emitting an inconceivable light of jeweled flames spread over the whole Dharma realm of the ten directions, being one mark together with empty space and the Dharma realm and yet able to bring forth all marks, with the sovereign spiritual transformations of the buddhas appearing in every single mark. The seventy-ninth mark, Cloud Manifesting the Light of the Ocean of the Whole Dharma Realm Overspreading Empty Space (the left hip), like a lotus, ornamented with pure and wondrous jewels, emitting a net of light shining throughout the Dharma realm of the ten directions and showing everywhere all manner of clouds of marks.
The seventy-eighth mark has one sentence of the first importance: it is one mark together with empty space and the Dharma realm, and yet can bring forth all marks. That it is one mark says that its substance is undivided and cannot be cut apart; that it can bring forth all marks says that its function is inexhaustible and its differences stand out plainly. The oneness of substance and the manyness of function stand side by side within one and the same sentence — this is the master key to reading the marks in this chapter. All the emitting of light and showing forth everywhere in the marks before are the unfolding of this one sentence; and the adjudging afterward that the number ninety-seven cannot be matched to dharmas follows from it of necessity.
The Two Marks of the Thighs: Upper and Lower in Proportion, Fit to Go Far
The sixteenth place of support is the thighs, with two marks. The eightieth mark, Cloud of Universal Manifestation (the right thigh), adorned with maṇi jewels of manifold colors, the thigh and the calf in proportion above and below, emitting the wondrous Dharma-light of maṇi flames, able within a single thought to show forth everywhere the ocean of marks of the stepping and pacing of all jewel-kings. The eighty-first mark, Cloud Manifesting the Measureless Ocean of Marks of All Buddhas (the left thigh), adorned with all the oceans of jewels abiding in accord with what is fitting, roaming far and wide, emitting a pure light illumining sentient beings everywhere and causing them all to seek after the unsurpassed Buddha-dharma. Chengguan explains the adornment of the left thigh: that the left is said to abide in accord is because the thigh moves much, and so many jewels are needed to adorn it in accord with it.
The eye of doctrine in these two marks is ‘going’: proportion above and below is the shape fit for going, the ocean of marks of stepping and pacing is the function able to go, roaming far and wide is the distance of the going, and causing sentient beings to seek after the unsurpassed Buddha-dharma is where the going comes home. What the leg-marks of the Buddha expound is the gate of practice itself.
The Three Marks of the Calves: The Calves of the Deer King and the Hair of the Whole Body
The seventeenth place of support is the calves, with three marks. The eighty-second mark, Cloud of All Empty Space and the Dharma Realm (the right calf like that of the aiṇeya deer king), adorned with bright and wondrous jewels, its mark round and upright and straight, able to roam and pace well, emitting the pure light of the color of the gold of Jambū illumining the buddha-worlds throughout, sending out a great voice that shakes everything everywhere, and further showing all buddha-lands abiding in empty space adorned with jeweled flames, from within which measureless bodhisattvas are conjured forth. The eighty-third mark, Cloud of the Ocean of Adornment (the left calf like that of the aiṇeya deer king), its color like true gold, able to roam throughout all buddha-lands, emitting the pure light of all jewels, filling the Dharma realm and performing buddha-deeds.
The eighty-fourth mark, Cloud Universally Manifesting the Images of the Dharma Realm (the hair upon the jeweled calves), that hair whorling to the right, every single hair-tip emitting a jeweled light filling the Dharma realm of the ten directions, showing forth the spiritual power of all buddhas, the pores too all emitting light, and all buddha-lands appearing therein. Chengguan has an important note of collation here: the third, the hair, runs through both calves; and if one goes by the Jin sūtra, which says only ‘hair-tips,’ then it would be all the hair of the whole body, and the sense ought to follow the old rendering, in which case the places of support come to nineteen. This note is the provenance of the number nineteen of the places of support in this chapter — the eighteen places are the text of this sūtra, and the nineteenth is separately established from the Jin sūtra as the hair of the whole body. That an ancient master should set up an outline without concealing what he took it from is what scholarship actually looks like.
The Thirteen Marks of the Feet: From the Soles to the Tips of the Toes, Divided Throughout into Seven
The eighteenth place of support is the feet, with thirteen marks. Chengguan divides them throughout into seven: first the soles of the feet, second the upper sides of the feet, third between the toes, fourth the heels, fifth the insteps, sixth all around the feet, seventh the tips of the toes; and the last six each divide into left and right, as the text plainly shows.
The eighty-fifth mark, Cloud of the Abiding of the Ocean of All Bodhisattvas (the soles of the feet), its color like adamant, like the gold of Jambūnada, and like the pure lotus, emitting a jeweled light illumining everywhere the many world-oceans of the ten directions, clouds of jeweled incense-flames reaching everywhere in place after place, the fragrance flowing about when he lifts his foot and is about to step, complete in the colors of the manifold jewels and filling the Dharma realm. Chengguan explains the name: it is named Abiding because the soles of the feet are level and settled, touching the ground at every point, with no room for a needle. This mark does not divide into left and right, and he sets down a further note of collation alongside: in the Jin sūtra, after the insteps of the feet there is separately a mark of the thousand-spoked wheel upon the soles, and this sūtra must have it too, which is why the following chapter says that the wheel-mark upon the soles is named Universally Illumining King; the words about a thousand wheels in this sūtra fall instead between the toes, perhaps because the wheel upon the soles is what everyone knows, while a wheel between the toes is unusual, and therefore it is singled out. This is a demonstration by an ancient master of cross-verifying by means of a parallel translation and a later chapter.
The eighty-sixth mark, Cloud of Light Universally Illumining All (the upper side of the right foot), adorned with all the manifold jewels, emitting a great light filling the Dharma realm and showing forth all buddhas and bodhisattvas. The eighty-seventh mark, Cloud Universally Manifesting All Buddhas (the upper side of the left foot), adorned with treasury-maṇi jewels, emitting a jeweled light, in thought after thought showing the spiritual transformations of all buddhas together with their oceans of the Dharma and the places of the Way in which they sit, to the end of the kalpas of the future without interruption.
The eighty-eighth mark, Cloud of Light Illumining the Ocean of the Whole Dharma Realm (between the toes of the right foot), with the thousand-spoked wheels of flame of the maṇi-kings of the lamp of Sumeru for its manifold adornment, emitting a great light filling the many world-oceans of the Dharma realm of the ten directions, showing everywhere all the manifold jeweled and adorned marks belonging to all buddhas. The eighty-ninth mark, Cloud Manifesting the Ocean of All Buddhas (between the toes of the left foot), adorned with maṇi jeweled flowers, incense-flames, garlands of lamps, and all jeweled wheels, ever emitting the pure light of the ocean of jewels filling empty space and reaching throughout the worlds of the ten directions, showing forth all buddhas and bodhisattvas, their perfect voices, the svastika sign and marks of that sort, and benefiting measureless sentient beings.
The ninetieth mark, Cloud of Sovereign Shining Forth (the heel of the right foot), adorned with sapphire and jewel-dust, ever emitting the light of the Tathāgata’s wondrous jewels, that light beautiful and filling the Dharma realm, all of it one and the same mark without difference, showing forth all buddhas seated within the places of the Way expounding the wondrous Dharma. The ninety-first mark, Cloud Manifesting the Wondrous Sound That Expounds the Ocean of Dharmas (the heel of the left foot), adorned with the maṇi jewels of the ocean of transformations, the maṇi jewels of the Sumeru flowers of the ocean of incense-flames, and beryl, emitting a great light filling the Dharma realm and showing everywhere the spiritual powers of the buddhas.
The ninety-second mark, Cloud Manifesting the Light of All Adornments (the instep of the right foot), made of manifold jewels and adorned most beautifully, emitting the pure light of the color of the gold of Jambūnada illumining everywhere the Dharma realm of the ten directions, the mark of that light like a great cloud spreading over and covering all the places of the Way of the buddhas. The ninety-third mark, Cloud Manifesting the Marks of Manifold Colors (the instep of the left foot), adorned with the Vairocana jewels of the treasury of all moon-flames and with indranīla jewels, in thought after thought roaming the oceans of the Dharma realm, emitting the light of the incense-flames of maṇi lamps that fills the Dharma realm throughout. Chengguan here glosses a name: indranīla is called in the language of Han ‘Śakra-blue.’
The ninety-fourth mark, Cloud of the Universal Treasury (all around the right foot), adorned with indranīla adamantine jewels, emitting a jeweled light filling empty space, showing forth all buddhas seated within the places of the Way upon lion thrones of maṇi jewel-kings. The ninety-fifth mark, Cloud of Light Pervadingly Illumining the Dharma Realm (all around the left foot), adorned with maṇi jeweled flowers, emitting a great light filling the Dharma realm as one equal mark, showing forth the sovereign spiritual powers of all buddhas and bodhisattvas, and expounding with a great and wondrous sound the inexhaustible Dharma-gates of the Dharma realm.
The ninety-sixth mark, Cloud Manifesting Adornment (the tips of the toes of the right foot), adorned with the most delightful pure and true gold of Jambūnada, emitting a great light filling the Dharma realm of the ten directions, showing forth all the manifold merits and spiritual transformations of the inexhaustible ocean of the Dharma of all buddhas and bodhisattvas. The ninety-seventh mark, Cloud Manifesting the Spiritual Transformations of All Buddhas (the tips of the toes of the left foot), adorned with the inconceivable light of the buddhas, the universal fragrance of moon-flames, and the flaming wheels of maṇi jewels, emitting the pure light of the colors of the manifold jewels filling the world-oceans, showing forth all buddhas and bodhisattvas expounding the ocean of the Dharma of all buddhas.
From the crown of the head to the feet, the ninety-seven marks are here listed out. It is worth remarking that what the very last mark of the chapter shows forth is still buddhas and bodhisattvas expounding the ocean of the Dharma — beginning with the showing forth of buddha-bodies upon the crown and ending with the expounding of the ocean of the Dharma at the tips of the toes; at both ends of the ocean of marks alike, it is the expounding of the Dharma.
The Number Ninety-Seven Is Not to Be Taken and Matched to Dharmas
Having listed the ninety-seven marks, the next thought that most readily arises is this: what deep meaning has this number? Which ninety-seven dharmas should the ninety-seven be matched to?
Chengguan lays down a sentence upon this, and it is the most important guardrail in the whole chapter. He first sets out the doubt: the ninety-seven marks listed above, their order and the naming of their number, were put in place by the translator; and since it is said that they cannot be told out in full, how does it happen that they fall just short of a hundred? A mark is missing from the soles of the feet, and the lips and the palate are not divided; if those two places were reckoned in, the six sense-faculties would all be told out — why should the ears alone be lacking? And if the two ears and the one mark of the soles were added besides, the number would come round to a hundred and so display the inexhaustible — would that not be fine? And he asks in return: moreover, what is listed here has not even told out in full the thirty-two marks of the provisional teaching; could the power of Samantabhadra be unable to speak so much as a hundred?
Then the conclusion falls: the Jin sūtra has omissions and has only ninety-four, and it has no numbering of the order either, and so one may know that the number ninety-seven does not lie in matching dharmas to it out of one’s own fancy.
This sentence deserves reading over and over. It guards against two maladies: the first is forced construction — seeing a number and matching dharmas to it, taking an accidental number in a rendering for the very frame of a Dharma-gate; the second is slighting — supposing that since the number is not matched to dharmas it does not matter, and so reading the marks themselves into confusion as well. The right reading lies in the middle: the number is what the translator put in place, and the marks are what the Buddha’s virtue displays; the number may be indefinite, but the pervading of the Dharma realm by the marks is not to be moved.
Chengguan uses the same measure upon the reconciling of the provisional and the real thirty-two marks: since the thirty-two marks differ in the provisional and the real teachings, each having what the other has not, therefore no reconciling explanation is made — the thirty-two upon one crown in this sūtra are not forced into a set with the thirty-two of a whole buddha in the provisional teaching. Not to reconcile is not to fail to understand; it is to know what cannot be forced into sameness.
Raising the Brief to Display the Vast: Even at Ninety-Seven, It Is Still Only the Brief Telling
At the end Samantabhadra concludes for himself: Sons of the Buddha, Vairocana Tathāgata has great-man marks such as these, as many as the motes of dust of ten Flower-Treasury world-oceans; and upon every single part of his body there are manifold jeweled and wondrous marks serving as adornment.
Chengguan adjudges this as raising the brief to display the vast, and explains why: to speak of them one by one can hardly reach them all, and so a brief conclusion is needed; and yet the brief cannot exhaust what is really so, and so the vast must be displayed. He then reckons it up: the marks as many as the motes of dust of a single Flower-Treasury world-ocean are already boundless, how much more ten Flower-Treasuries — that is the inexhaustible upon the inexhaustible; and who but one possessed of the universal eye could ever behold it?
This conclusion sets the standing of the foregoing ninety-seven marks straight at one stroke: ninety-seven is not the total, it is a specimen. The sūtra says at its opening, ‘I shall now expound for you all the ocean of marks of the Tathāgata,’ it lists ninety-seven in the middle, and at the end it says ‘as many as the motes of dust’ — set the beginning against the end and it is plain that the listing in the middle was from the first a raising of the brief to display the vast. Li Tongxuan outlines this chapter as ninety-nine sections, which is precisely to count out in three the summarizing at the head, the ninety-seven in the middle, and the general conclusion at the end; and his intent is the same.
Brought down to the reader, this conclusion is an exhortation: do not stop at the number. The lesson actually laid upon us is that one clause of the tenet and aim — to display the inexhaustible ocean of marks is the tenet, and to make men cultivate the inexhaustible practices by which such marks are displayed and brought about is the aim. The marks are the fruit, and one looks at the fruit in order to recognize the cause; what the ninety-seven lights illumine is in truth ninety-seven places where practice can be set going.
Lineage
The import of this chapter has three layers of lineage within the Huayan school, all of them settled sayings of the ancient masters, set down without adjudication.
First, its placement within the classification of the teachings. In the Tanxuan ji, under the gate of substance, Fazang distinguishes the thirty-two marks as having form and shape for their substance in the Lesser Vehicle; in the section on distinguishing the marks with respect to the teachings in the Huayan yisheng jiaoyi fenqi zhang, he adjudges them for the initial teaching as gathered under the merits entering the dharma-body, and for the final teaching as suchness itself, the dharma-body; while if one goes by the One Vehicle, then there are marks as many as the motes of dust of ten Lotus-Treasury world-oceans, and both the marks and their functions in action pervade the Dharma realm, so that ten is spoken of in order to display the inexhaustible — and he points directly to this as what the Chapter on the Ocean of Marks speaks. He further cites the threefold adjudging of marks and excellences in the Guanfo sanmei hai jing: the thirty-two marks of the briefest of brief tellings answer to men and gods and the two vehicles, the eighty-four thousand marks of the brief telling answer to the bodhisattvas of the three vehicles, and the true marks and excellences of a buddha in the vast telling, as spoken in the Zahua jing, are precisely this Huayan Chapter on the Ocean of Marks, the marks of the distinct teaching of the One Vehicle. Chengguan in his Huayan jing shu cites the same and adjudges the same, and notes besides that the Zahua is another name for this sūtra. The place of this chapter within the classification into five teachings is thereby settled.
Second, the divergent explanations of its substance. In the Tanxuan ji Fazang sets up eight gates of separate explanation, and his one gate of substance has five layers in order: the Lesser Vehicle takes form and shape for the substance; the initial teaching, going by the Yuqie, takes four of the twenty-two faculties — the eye, the tongue, the male organ, and the body — for the substance; the final teaching, going by the Duifa lun, takes concentration and wisdom for the substance; gathering the marks back to the root, it is pure consciousness alone that is the substance; reducing conditions to the real, it is suchness alone that is the nature; and if it be the ocean of marks of the perfect teaching, then the inexhaustible Dharma realm is its nature. His one gate on the issuing cause gathers further the sayings of seven houses — giving, keeping the precepts, forbearance, great compassion, the nature of the Tathāgata-womb, the ten good deeds, and separate causes for each — and he runs them together by the perfect fusion of the myriad virtues of the buddha-fruit: whether one practice draws many marks in response, or the myriad practices together bring about one mark. Chengguan for his part explains all the marks throughout by the twofold adornment of phenomena and principle, and Li Tongxuan betokens their sense by the recompense brought about by the three kinds of action and the two wisdoms, outlining the chapter as ninety-nine sections. Three tracks run side by side; they are set down without adjudication.
Third, the mutual completion of the two chapters on the marks and the excellences. This chapter lists the marks, and the following chapter, the Chapter on the Merit of the Light of the Secondary Signs of the Tathāgata, lists the excellences; Chengguan, in explaining the wheel-mark upon the soles of the feet, has already tied it beforehand to the Universally Illumining King of the following chapter, since marks and excellences are made clear over against each other and their import is complete only when the two chapters are read together. And this chapter takes up in turn the general clarifying of the fruit-dharmas in the Chapter on the Inconceivable Dharmas of the Buddhas before it, and repays from afar the question about the fruit-virtues of a buddha at the second gathering in the Hall of Universal Light — the structure of question and answer at the seventh assembly, the second gathering in the Hall of Universal Light, has here completed its one portion concerning the bodily marks.
As for the treatises of the three vehicles, searching the Chengweishi lun, the She dacheng lun, the Yuqie shidi lun, and the Jieshenmi jing under the name ‘ocean of marks’ yields nothing at all. The ninety-seven great-man marks and the ocean of marks of the ten bodies are a heading separately set up by the perfect teaching of the One Vehicle, and no heading of the same name answering to it is to be seen in the scriptures of the three vehicles — this is a difference of pattern, set down as lacking according to the fact, and not filled in with texts from elsewhere.
考據Apparatus
本品普賢一人直說如來九十七種大人相，自頂至足，逐相皆具依處·相名·體嚴·業用·結數五分，末以「十華藏世界海微塵數大人相」結略顯廣。澄觀判此相唯屬圓教——「若此之相，唯屬圓教，標以十身故」；法藏《探玄記》以八門別釋，判圓教相海「以無盡法界為性」；李通玄科為九十九段，以三業二智之報成釋之。三十二相之權教數，此經置於一頂之上，即「為顯圓融一即一切」之經據。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 底本 T279 三十九品 | 品三十四 如來十身相海品（第七會 重會普光明殿 · 卷四十八〔T10 0251b24–0255c11〕）；品內頁錨五：〔T10 0251〕〔0252〕〔0253〕〔0254〕〔0255〕 |
| 澄觀《華嚴經疏》 | 品疏開章四門：來意·釋名·宗趣·正釋文〔T35n1735 0865b07 起〕；正釋文「文有三別」〔0865c01〕，正陳相狀「文通有五」〔0865c06〕，以類例相從「依十九處即為十九段」〔0865c13〕 |
| 法藏《探玄記》（六十華嚴疏） | 如來相海品第二十九〔T35n1733 0397a15 起〕；釋名·來意·宗趣三門，宗趣下別作八門（釋名·體性·種類·出因·積成·修時·建立等）〔0397a22–23〕 |
| 李通玄《新華嚴經論》 | 品三十四三門〔T36n1739 0932c12 起〕：釋品來意·釋能說法主·隨文釋義；隨文「長分為九十九段」〔0932c19–20〕 |
| 異譯 T278（晉譯六十華嚴） | 如來相海品第二十九〔T09n0278 0601a21–0605a04〕；亦普賢說，不編相數 |
來意——澄觀繫此品於前品〈佛不思議法品〉之後，別顯相德：
「初來意者，前品總明果法，此品別顯相德，近答前品身問，遠答普光眼等六根。非唯眼等遍於法界，而各具多相用，難思議故。」〔T35n1735 0865b08–10〕
法藏所判遠近二意與澄觀同軌：
「二來意者，若約遠，此與前品同，答普光會中後佛果德問。若約近，即前品總明果法，此品別顯相德故來也。」〔T35n1733 0397a19–21〕
釋名——
「二釋名者，如來十身，標人顯德。言相海者，依人顯相。如來十身，並如前釋。福報奇狀炳著名相，相德深廣故稱為海。」〔T35n1735 0865b11–13〕
宗趣——
「三宗趣者，顯無盡相海為宗，令修無盡之行顯成為趣。」〔T35n1735 0865b28–29〕
正釋文三別·正陳相狀五科——
「後正釋文。文有三別：第一誡聽許說、二正陳相狀、三結略顯廣。」〔T35n1735 0865c01–02〕
「文通有五：一依處、二列名、三體嚴、四業用、五結數，或略不具，至文當知。」〔T35n1735 0865c06–08〕
十九處科——澄觀不逐相立段，而以依處類從：
「細論一相，各依一處，則為九十七段。經自標次，今以類例相從，依十九處即為十九段，始自於頂終至於足，斯即順觀相海。」〔T35n1735 0865c11–14〕
疏文所列依處，自「今初依頂」〔0865c14〕至「第十八足有十三相」〔0866c07〕凡十八，第十九之數繫於腨上毛之通身義：「第三膊毛通於二腨。若準晉經，直云毛端，則通身一切毛也，義應如昔，則處成十九。」〔0866c05–07〕
十八依處與相數對位（依疏文逐段·相序依底本「是為N」）——
| 依處 | 疏文所判相數 | 相序 | 疏文出處 |
|---|---|---|---|
| 第一 頂上 | 三十二相 | 一–三十二 | 0865c14 |
| 第二 眉間 | 一相 | 三十三 | 0866a20 |
| 第三 眼 | 一相 | 三十四 | 0866a26 |
| 第四 鼻 | 一相 | 三十五 | 0866a26 |
| 第五 舌 | 四相 | 三十六–三十九 | 0866a27 |
| 第六 上齶 | 一相 | 四十 | 0866b09 |
| 第七 牙 | 四相 | 四十一–四十四 | 0866b10 |
| 第八 齒 | 一相 | 四十五 | 0866b16 |
| 第九 脣 | 一相 | 四十六 | 0866b16 |
| 第十 頸 | 一相 | 四十七 | 0866b19 |
| 第十一 肩 | 五相（右二左三） | 四十八–五十二 | 0866b19 |
| 第十二 胸 | 十一相（初一當中·左右各五） | 五十三–六十三 | 0866b20 |
| 第十三 手 | 十三相（初九直語手相·次二指·後二掌） | 六十四–七十六 | 0866b23 |
| 第十四 陰藏 | 一相 | 七十七 | 0866c01 |
| 第十五 坐處 | 二相 | 七十八–七十九 | 0866c02 |
| 第十六 髀 | 二相 | 八十–八十一 | 0866c03 |
| 第十七 腨 | 三相 | 八十二–八十四 | 0866c04 |
| 第十八 足 | 十三相（通分為七） | 八十五–九十七 | 0866c07 |
李通玄別科為九十九段（首總舉一段·九十七相各一段·末總結通一段）：
「三隨文釋義者，於此一品經長分為九十九段。」〔T36n1739 0932c19–20〕
「第二略說九十七種大人之相，分為九十七段。最下總說十蓮華藏世界微塵數諸相，為總結通。」〔T36n1739 0932c22–24〕
二、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精義 |
|---|---|---|---|
| 大人相 | —（音寫從闕） | 澄觀：「大人相者，大人之相故。」〔T35n1735 0865c19〕 | 佛身福報所成之奇狀顯著者；本品列九十七種 |
| 相海 | —（音寫從闕） | 澄觀：「福報奇狀炳著名相，相德深廣故稱為海。」〔T35n1735 0865b12–13〕 | 相之體廣·用遍·難思互入，故以海名 |
| 十身 | —（音寫從闕） | 法藏：「勘梵本，名如來十身相海品，以深廣之相在十身故。」〔T35n1733 0397a18–19〕 | 相海之所依；澄觀「十身之相海，依主釋也」〔T35n1735 0865b23〕 |
| 摩尼（寶王） | maṇi（音寫即古傳） | 本品「一一咸放摩尼寶光」〔T10n0279 0251b29〕 | 如意珠；澄觀辨本品用字「嚴內摩尼名意故，不同如意」〔T35n1735 0866a05–06〕 |
| 毘瑠璃 | vaiḍūrya（音寫即古傳） | 本品「毘瑠璃寶以為華蘂」〔T10n0279 0251c11〕 | 青色寶；諸相體嚴常用 |
| 因陀羅（網） | indra（音寫即古傳） | 本品「因陀羅寶、如意王寶、摩尼王寶以為莊嚴」〔T10n0279 0251c23〕 | 帝釋；澄觀釋第七十二相「即是網鞔之相，互涉入故」〔T35n1735 0866b27–28〕 |
| 因陀羅尼羅 | indranīla（音寫即古傳） | 本品「因陀羅尼羅金剛寶以為莊嚴」〔T10n0279 0255b22〕 | 澄觀：「因陀羅尼羅者，此云帝青。」〔T35n1735 0866c13–14〕 |
| 閻浮檀金 | jambūnada（音寫即古傳） | 本品「閻浮檀金、因陀羅網以為莊嚴」〔T10n0279 0252c21〕 | 閻浮河所出之金；諸相色相之標準 |
| 卐字 | —（音寫從闕） | 本品「如來胸臆有大人相，形如卐字」〔T10n0279 0253c16〕 | 澄觀：「卍字正翻為吉祥海雲，以依形立名故先標」〔T35n1735 0866b21–22〕 |
| 伊尼延鹿王腨 | aiṇeya（音寫即古傳） | 本品「如來右邊伊尼延鹿王腨有大人相」〔T10n0279 0255a02〕 | 腨相圓直如鹿王；經自云「其相圓直，善能遊步」 |
| 千輪（千輻輪） | —（音寫從闕） | 本品第十九相「具足千輪」〔T10n0279 0252b05〕 | 澄觀：「十九云具足千輪者，梵本云具千輻輪也。」〔T35n1735 0866a10–11〕；掌相千輪「輪轂輻輞三事具足，自然成就不待人功」〔0866b29–0866c01〕 |
| 無見頂相 | —（音寫從闕） | 澄觀引《善生經》校量相好〔T35n1735 0865c26–27〕 | 頂之最尊；本品三十二相所以獨繫於頂之證 |
三、譬喻·修辭
(一) 雲喻（全品之總修辭）——九十七相中相名帶「雲」者逾八十，如「佛眼光明雲」〔T10n0279 0251c02〕「充滿法界雲」〔0251c05〕「示現普照雲」〔0251c08〕。澄觀繫此喻於初會已釋：「雲義，亦如初會。」〔T35n1735 0866a05〕
- 喻依：雲之覆廣·潤普·舒卷無定形。
- 喻體：一一相之光明業用遍法界而無住相。
- 所顯義：相非定質，故名之以雲；相海之「海」言其深廣，相名之「雲」言其覆潤——體用二義並行。
(二) 海喻——品名「相海」，結文「十華藏世界海微塵數大人相」〔T10n0279 0255c09〕。澄觀釋之：「一一用遍，相用廣矣；一一難思，互相融入，體用深矣。」〔T35n1735 0865b14–15〕結略顯廣處復云：「一華藏塵相已無邊，況十華藏，則無盡無盡，非普眼者安能覩歟？」〔0866c24–25〕
(三) 骨髻如拳喻——第三十二相「最處於中，漸次隆起」〔T10n0279 0252c21〕，澄觀引《智論》：「如來頂有骨髻如拳。」〔T35n1735 0866a19〕
- 所顯義：頂相之隆起，非莊嚴之飾而為相之本形；此相居頂極、餘三十一相皆繞之。
(四) 覆瑠璃椀喻——第三十三相眉間白毫，澄觀釋其體嚴：「謂此相若收則右旋如覆瑠璃椀，若展則具十楞、有大光明。嚴唯一寶，光具多色，中表皆空即是洞徹。」〔T35n1735 0866a22–24〕；經文正作「猶如日月洞徹清淨」〔T10n0279 0252c27〕。
(五) 師子王喻——第二十相「如師子王勇猛無畏，色相、智慧皆悉具足」〔T10n0279 0252b10〕：以師子王之無畏喻相中所現三世諸佛之勇猛。
(六) 馬王喻——第七十七相陰藏，澄觀直繫：「第十四陰藏一相，猶如馬王。」〔T35n1735 0866c01–02〕——經文不出喻，疏以古傳相法足之。
(七) 蓮華喻——第七十九相「猶如蓮華，清淨妙寶以為嚴飾」〔T10n0279 0254c22〕；第五十六相「狀如蓮華，充滿世界」〔0253c28〕：以華之開敷喻光相之舒展。
(八) 法乳·法燈·法寶三喻——第四十四相「於虛空中流布法乳、法燈、法寶」〔T10n0279 0253b17〕，澄觀配三德涅槃：「四中有法乳等三，同一演法，約資法身名乳、照了萬境稱燈、令其圓淨為實，即演三德涅槃之法，亦成三德涅槃之益也。」〔T35n1735 0866b13–16〕（用字誌錄：疏第三事作「實」〔0866b15〕，經作「法寶」〔T10n0279 0253〕，兩形並存，引用各依所引處逐字。）
四、異譯對勘
本品要句之漢譯校本：實叉難陀 T279（底本·品三十四）· 佛馱跋陀羅 T278（晉譯六十華嚴·如來相海品第二十九·卷三十二）。二本場景結構同一：說者皆普賢菩薩摩訶薩，受者皆諸菩薩，所說皆如來身分相海，起自頂上終至於足，末結十蓮華藏世界海微塵數相。
句一 誡聽許說
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 爾時，普賢菩薩摩訶薩告諸菩薩言 | T10n0279 0251 |
| 佛馱 T278 | 爾時，普賢菩薩摩訶薩告諸菩薩言 | T09n0278 0601a22 |
| 實叉 T279 | 佛子！今當為汝演說如來所有相海。 | T10n0279 0251b25–b26 |
| 佛馱 T278 | 諦聽，諦聽，善思念之，當為汝說如來相海。 | T09n0278 0601a23 |
異文所繫：(甲) 起句逐字全同。(乙) 許說句 60 有「諦聽，諦聽，善思念之」誡聽三句，80 無，而 80 有「今當為汝演說」之「今當」與「所有」二詞。(丙) 品名 60 作「如來相海品」，80 作「如來十身相海品」——法藏勘梵本已判 80 之名與梵合：「勘梵本，名如來十身相海品，以深廣之相在十身故。」〔T35n1733 0397a18–19〕
句二 頂上第一相
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 其中有大人相，名：光照一切方普放無量大光明網，一切妙寶以為莊嚴，寶髮周遍，柔軟密緻，一一咸放摩尼寶光，充滿一切無邊世界，悉現佛身色相圓滿，是為一。 | T10n0279 0251b27–c02 |
| 佛馱 T278 | 如來頂上有大人相，名曰明淨，三十二寶以為莊嚴，普放無量大光明網，遍照一切十方世界。 | T09n0278 0601a24–26 |
異文所繫：(甲) 同依處〔頂上〕而異名：80 之相名「光照一切方普放無量大光明網」〔T10n0279 0251b28〕↔ 60「明淨」。(乙) 「三十二」之所繫異：80 繫於依處總標句「如來頂上有三十二寶莊嚴大人相」〔T10n0279 0251b26〕，60 繫於此相之體嚴「三十二寶以為莊嚴」。(丙) 80 具「是為一」之結數，60 無編數。(丁) 80 有「寶髮周遍，柔軟密緻」「悉現佛身色相圓滿」二句，60 無。
句三 頂上第二相
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 次有大人相，名：佛眼光明雲，以摩尼王種種莊嚴出金色光，如眉間毫相所放光明，其光普照一切世界，是為二。 | T10n0279 0251c02–c04 |
| 佛馱 T278 | 如來頂上有大人相，名曰普照佛方便海，圓滿雜寶以為莊嚴，種種摩尼寶王莊嚴，金剛光明世界所起，普照一切法界。 | T09n0278 0601a26–28 |
異文所繫：相名全異（80「佛眼光明雲」↔ 60「普照佛方便海」），體嚴業用亦異；二本自第二相起即不可逐相對號，唯依處次第（頂上→眉間→眼→鼻→舌→…→足）相順。澄觀於本品末已判二本相數不同：「晉經有遺但九十四，亦無次第之數」〔T35n1735 0866c20–21〕
句四 結略顯廣
| 校本 | 逐字 | 出處 |
|---|---|---|
| 實叉 T279 | 佛子！毘盧遮那如來有如是等十華藏世界海微塵數大人相；一一身分，眾寶妙相以為莊嚴。 | T10n0279 0255c08–c10 |
| 佛馱 T278 | 佛子！於佛身中，有如是等十蓮華藏世界海微塵數佛大人相，於諸肢節，種種妙寶以為莊嚴。 | T09n0278 0605a01–03 |
異文所繫：(甲) 80 出佛名「毘盧遮那如來」，60 作「於佛身中」不出名。(乙) 80「十華藏世界海」↔ 60「十蓮華藏世界海」（華／蓮華）。(丙) 80「一一身分」↔ 60「於諸肢節」。(丁) 60「佛大人相」多一「佛」字。二本此句句式一致度最高，為 60↔80 對位最確之錨。
句五 晉經足下輪相之有無
澄觀勘二本足部相數，判 80 於足下闕千輻輪一相：
「初足下一相，略無左右，而晉經足趺之後別有足下千輻輪相，此必合有，故後品明足下輪相名普照王。今經千輪之言乃在指間，或以常明，易知指間有異，故舉之耳。」〔T35n1735 0866c07–11〕
誌錄：此為古德據異譯所校之闕；澄觀復以此闕論九十七之數不足百：「足下闕一，脣齶不開；設合此二，六根皆辨耳，何獨闕如？若加兩耳及足下一，則圓百數以顯無盡，豈不妙哉！」〔0866c16–19〕上齶之闕同判：「上齶既有，下亦宜然，或是梵本脫漏。」〔0866b09–10〕肩相右二左三、手相右五左四之不齊，疏亦兩存其說：「右二左三，或亦脫也」〔0866b19–20〕、「右五左四者，或左脫一，或表右常用故」〔0866b24–25〕。全錄不判。
五、宗義之經據〔眼〕
(一) 一頂具三十二·圓融一即一切——經文於一頂上總標三十二相：「如來頂上有三十二寶莊嚴大人相」〔T10n0279 0251b26〕，末結「如來頂上有如是三十二種大人相以為嚴好」〔0252c24〕。澄觀直判此為圓融之顯：
「此處獨有三十二者，理實應多，為顯圓融一即一切，故一頂中便具權教三十二數。」〔T35n1735 0865c21–23〕
權教全佛之相數，圓教置於一相之依處，即一分具一切分——十玄『一多相容』之經據所在。
(二) 相唯屬圓教·十身為所依——
「若此之相，唯屬圓教，標以十身故。」〔T35n1735 0865b15–16〕
「又初化、次報、後屬十身。十身之相海，依主釋也。」〔T35n1735 0865b22–23〕
三類相好（三十二·八萬四千·無量）之判，澄觀繫於《觀佛三昧海經》：
「《觀佛三昧海經》辯相有三類：一略中略說，有三十二相；二略說，八萬四千相；三廣說，有無量相，如《雜華經》中為普賢賢首等說。」〔T35n1735 0865b16–19〕
「三中，初通權小，示同於人，端正不亂故；次唯大乘菩薩，修八萬四千波羅蜜故；後唯一乘，一乘修無盡行故。」〔T35n1735 0865b20–22〕
(三) 相因周法界——
「若語其因，後通純雜，如初會說，故一一相果皆周法界」〔T35n1735 0865b26–27〕
一相之果既周法界，則相非分段之色，而是無盡法界之顯現——法藏判圓教相海之性即此：「若圓教相海，以無盡法界為性。」〔T35n1733 0397b02〕
(四) 因陀羅網之互涉——第七十二相「以妙寶鬘、寶輪、寶瓶、因陀羅網及眾妙相以為莊嚴」〔T10n0279 0254b22〕，澄觀釋之：
「左中七十二云因陀羅網為嚴者，即是網鞔之相，互涉入故。」〔T35n1735 0866b27–28〕
帝網之喻於本品不在願文而在相之體嚴——相相互涉，即十玄無盡於佛身相上之落處。
(五) 九十七之數不配法——澄觀特為遮止以數配法之穿鑿：
「上來略列九十七相，次第數名譯者安置，既不說盡，豈不盈百？」〔T35n1735 0866c15–16〕
「晉經有遺但九十四，亦無次第之數，故知九十七數不在生情配屬諸法。」〔T35n1735 0866c20–22〕
(六) 權實不會——結略顯廣末，澄觀明本品三十二相與權教三十二相不作會釋：
「既三十二相權實不同，互有互無，故不會釋。」〔T35n1735 0866c25–26〕
(七) 所以普賢說——
「所以普賢說者，相海普周故，令行普行獲普相故。普賢本是會主，前說已窮，此便說故。」〔T35n1735 0865c02–04〕
李通玄繫說者之義同軌而別出行報一義：
「二釋能說法主者，明此相海由行報成，普賢是行，還令行者自說自行報德之果。」〔T36n1739 0932c17–18〕
六、諸家異釋（古德·標宗）
澄觀《華嚴經疏》T35n1735（八十華嚴逐文·主）
科文以類例相從——不從經之九十七段而立十九處（見目一）。釋名之軌——「然名依體用以立，皆以體用釋名，或單從體用、或雙從二，隨文思之。或名與體用義不相似者，則是文略義含耳。」〔T35n1735 0865c09–11〕
逐處之要釋——舌之四相，初一即舌廣長相：「於體嚴中，宿善成者，此舉因嚴。偏此說因者，令讚演一乘故。」〔0866a28–29〕；復判舌相之量：「福德人至鼻，權佛至髮際，餘大乘中明現神足方至梵世或覆三千，今直語體便覆一切。」〔0866b01–03〕；舌端後二相之別：「觀文業用，但有展卷不同，前則卷佛海於舌端、後則展諸佛於法界。」〔0866b07–09〕。牙有四相：「謂左右上下，四大牙故。故佛涅槃，四牙不碎。」〔0866b10–11〕；名彌慮者：「二右輔上牙名彌慮者，顯妙高故。」〔0866b12–13〕（用字誌錄：疏作「彌慮」〔0866b12〕，經作「寶焰彌盧藏雲」〔T10n0279 0253b06〕，盧／慮兩形並存。）髀相之嚴：「左云隨順安住者，髀多行動，故須多寶隨順而嚴。」〔0866c03–04〕。足下之名：「名安住者，以足下安平，一切著地，不容針故。」〔0866c11–12〕。
引外經論以校量——引《善生經》明頂之尊勝：
「一切世間福不及如來一毛功德，一切毛功德不及一好功德，一切好功德不及一相，一切相不及白毫，白毫復不及無見頂相。」〔T35n1735 0865c23–27〕
引《瑜伽·菩薩地》釋第十四相之「四菩薩行」：
「一切菩薩略有四行：一波羅蜜行、二菩提分法行、三神通行、四成熟有情行。」〔T35n1735 0866a08–10〕
事理二嚴之通則——「寶莊嚴者，通顯體嚴，事寶則云皆摩尼等，為莊嚴故。亦顯智寶，圓淨嚴故。一一相中皆有事理二嚴，隨宜解釋。」〔T35n1735 0865c16–19〕
法藏《探玄記》T35n1733（六十華嚴疏·八門判釋）
體性五重——法藏以五教次第判相之體：
「二體性者，此三十二相，小乘俱以色形為體。若初教大乘，依《瑜伽》於二十二根中四根為體，一眼根、二舌根、三男根、四身根。若依終教，依《對法論》以定慧為體。又攝相歸本，唯是淨識為體。又會緣歸實，唯是真如為性。若圓教相海，以無盡法界為性。」〔T35n1733 0397a25–0397b02〕
種類三重——
「此三中，初唯小乘、次兼前為三乘、後具前為一乘。又初唯地前見、次唯地上見、後通五位見。又初唯化身相、次唯報身相、後是十身相。」〔T35n1733 0397b07–10〕
出因七說——法藏總集七家出因之說：依《智論》以布施為因、依《瑜伽》《地持》以持戒為因、有經以忍辱為因、《善生經》以大悲為因（「是三十二相即是大悲之果報」〔0397b14–15〕）、《楞伽經》及《如來藏經》以藏性為因、依《涅槃經》以十善為因、依《大集經》第七一一各別出因〔0397b10–18〕。法藏自解云：
「良以佛果萬德圓融故，或一行通感多相、或萬行俱成一相、或性待了因而唯說行、或行證理成唯約性具。」〔T35n1733 0397b19–21〕
李通玄《新華嚴經論》T36n1739（表法異軌·三業二智）
品意——
「此一品經大意，明三種業用身語智廣大無限利益一切眾生善相行上報生福相。」〔T36n1739 0932c26–28〕
以二智釋首相——通玄逐字表法，於第一相之「方」與「光明網」各繫智義：
「方者法也，是根本智成差別智之法故。」〔T36n1739 0933a06–07〕
「普放無量大光明網者，是差別智中隨根設教濟漉一切眾生之所報生，約因名為光網。」〔T36n1739 0933a07–09〕
三十二寶配三業二智——「此三業上一中報十，三業上三十故。二智上二十，總言三十二種寶用嚴頂髮，通此頂上及身。」〔T36n1739 0933a17–20〕
九十七相之因——
「略舉有九十七種大人之相者，明且約隨真俗二智淨三業上行七菩提分、十波羅蜜，能淨一切三界九品煩惱便為智用，以智淨故所有報果亦淨，以智無礙自在故所有報果亦自在故。」〔T36n1739 0933a20–24〕
誌錄不判：澄觀以依處類從立十九處、以事理二嚴通釋諸相（疏軌）；法藏以五教判相之體性、集七家出因之說（判釋軌）；李通玄以三業二智之報成表法、科九十九段（智軌）——三軌並行，皆古德成說，誌錄之，不判高下。
七、互讀·承衍
本品專釋之論典〔查無〕：以「相海」檢 T31n1585《成唯識論》· T31n1594《攝大乘論》· T30n1579《瑜伽師地論》· T16n0676《解深密經》，四本皆零命中。九十七大人相·十身相海為一乘圓教別立之科目，三乘經論未見同名科目對應——此為體例差異之查無，據實標闕，不以他處之文充之。
華嚴宗論之承衍——法藏《華嚴一乘教義分齊章》T45n1866 於〈約教辨相〉中判三十二相之三乘定位而歸極於本品：
「若依一乘。有十蓮華藏世界海微塵數相。彼二相皆遍法界。業用亦爾。所以說十者。欲顯無盡故。如相海品說。」〔T45n1866 0497c10–13〕
「佛實相好如雜華說者。義當廣說。即是指此華嚴相海品說。是一乘別教相。」〔T45n1866 0497c23–25〕
《觀佛三昧海經》三類相好之判，法藏於《五教章》與澄觀於《疏》同引同判（《五教章》0497c14–24 · 《疏》0865b16–22）——本品即彼三類中之第三『廣說無量相』，古德兩造同以《雜華》為此經異名（澄觀：「《雜華》即此經異名。」〔T35n1735 0865b19–20〕；法藏：「雜花即花嚴異名。」〔T35n1733 0397b05–06〕）。
品內互讀——本品〈如來十身相海品〉列相，次品〈如來隨好光明功德品〉列好；澄觀已預繫二品之互足：足下輪相之名「普照王」出於後品〔T35n1735 0866c09–10〕，相好相待明之義即在此。復繫本品於前品〈佛不思議法品〉：「前品總明果法，此品別顯相德」〔0865b08〕，又遠答第二會普光明殿之佛果德問〔0865b09〕——第七會重會普光明殿之酬答結構，於此品完足其身相一分。
八、校本定位
- 底本逐相行錨：見上表各相〔T10n0279 行錨〕；不另作頁級分配。
- 佛馱 T278（晉譯主對校）：如來相海品第二十九〔T09n0278 0601a21〕起–〔0605a04〕訖。誡聽許說 0601a22–23 · 頂上第一相 0601a24–26 · 頂上第二相 0601a26–28 · 頂上第三相 0601a29 · 結略顯廣 0605a01–03。
- 澄觀《疏》T35n1735：品三十四疏〔0865b07〕起–〔0866c26〕訖。來意 0865b08–10 · 釋名 0865b11–16 · 三類相好 0865b16–22 · 十身依主釋 0865b22–23 · 相因周法界 0865b26–27 · 宗趣 0865b28–29 · 三別 0865c01–02 · 普賢所以說 0865c02–04 · 五科 0865c06–08 · 釋名之軌 0865c09–11 · 十九處 0865c11–14 · 事理二嚴 0865c16–19 · 一頂具三十二 0865c20–23 · 善生經校量 0865c23–27 · 四菩薩行 0866a08–10 · 千輻輪 0866a10–11 · 骨髻如拳 0866a19 · 眉間 0866a20–24 · 眼鼻舌 0866a26–29 · 舌量 0866b01–03 · 舌端展卷 0866b07–09 · 上齶 0866b09–10 · 牙 0866b10–13 · 三德涅槃 0866b13–16 · 齒脣 0866b16–19 · 頸肩 0866b19–20 · 胸卐字 0866b20–23 · 手 0866b23–0866c01 · 因陀羅網 0866b27–28 · 陰藏 0866c01–02 · 坐處 0866c02 · 髀 0866c03–04 · 腨 0866c04–07 · 足 0866c07–14 · 九十七之數 0866c15–22 · 結略顯廣 0866c22–26。
- 法藏《探玄記》T35n1733（六十疏）：如來相海品第二十九〔0397a15〕起–〔0400c05〕訖。釋名 0397a16–19 · 來意 0397a19–21 · 宗趣八門 0397a21–23 · 體性 0397a26–0397b02 · 種類 0397b02–10 · 出因七種 0397b10–21。
- 李通玄《論》T36n1739：品三十四〔0932c11〕起–〔0933c03〕訖。三門 0932c12–13 · 來意 0932c14–16 · 能說法主 0932c17–18 · 九十九段 0932c19–24 · 品意 0932c26–28 · 首相表法 0933a06–09 · 三業二智三十二寶 0933a17–20 · 九十七相之因 0933a20–24。
- 判教綱領：《華嚴一乘教義分齊章》T45n1866 約教辨相段 0497c04–25（一乘相海 0497c10–13 · 雜華即相海品 0497c23–25）。
- 異讀：本單元 T279 範圍〔0251b24〕–〔0255c10〕內大正校記 11 條，逐條照錄不判（底本【大】｜他本異讀；多本異讀以／分列）：〔0252a13〕曜【大】｜耀【宋】【元】【明】 · 〔0252b18〕跏【大】＊｜加【宋】【元】【聖】＊（＊同校並繫〔0252c04〕〔0257a09〕〔0257a11〕之跏字） · 〔0253a13〕舌【大】｜舌掌【宮】 · 〔0253a23〕耀【大】＊｜曜【宮】＊（＊同校並繫〔0254a28〕〔0254c04〕〔0255b06〕之耀字） · 〔0253a24〕于【大】＊｜於【明】【聖】＊（＊同校並繫〔0253b24〕之于字） · 〔0253b03〕卐【大】｜卍【宋】【元】【明】【宮】 · 〔0253b16〕輪【大】｜論【聖】 · 〔0253c17〕卐【大】｜卍【宋】【元】【明】／[乏-之+(屯-〦)]【宮】 · 〔0254b03〕震【大】｜振【宮】【聖】 · 〔0254c26〕腨【大】｜膊【宮】 · 〔0255b04〕卐【大】｜卍【元】【明】。（＊＝大正星號同校，該校並繫本文其餘同字處；T279 XML 於此類未出 corresp 重出位，故只呈星號、不另造錨）
- 異讀補記：夾注（音注·校注）已於原典層剝除誌錄。CBETA 造字依內文正字（「㗁」「卐」保留原形）。
In this chapter Samantabhadra alone speaks directly of the ninety-seven great-man marks of the Tathāgata, from the crown of the head to the feet, every mark complete in the five parts — the place of support · the name of the mark · the adornment of the substance · the function in action · the concluding number — and at the end he raises the brief to display the vast with 「十華藏世界海微塵數大人相」 tr. “great-man marks as many as the motes of dust of ten Flower-Treasury world-oceans”. Chengguan adjudges these marks as belonging to the perfect teaching alone — 「若此之相，唯屬圓教，標以十身故」 tr. “if it be these marks, they belong to the perfect teaching alone, since they are set forth under the ten bodies”; Fazang’s Tanxuan ji explains them separately under eight gates and adjudges the ocean of marks of the perfect teaching as 「以無盡法界為性」 tr. “having the inexhaustible Dharma realm for its nature”; Li Tongxuan outlines the chapter as ninety-nine sections and explains it by the recompense brought about by the three kinds of action and the two wisdoms. The number thirty-two of the marks in the provisional teaching is set by this sūtra upon a single crown of the head, which is the scriptural warrant for 「為顯圓融一即一切」 tr. “in order to display that in perfect fusion one is all”.
I. Doctrinal Outline and Placement
| Outline system | The place of this chapter within it |
|---|---|
| The base text T279, in thirty-nine chapters | Chapter thirty-four, The Ocean of Marks of the Ten Bodies of the Tathāgata (the seventh assembly, the second gathering in the Hall of Universal Light · fascicle forty-eight 〔T10 0251b24–0255c11〕); five page-anchors within the chapter: 〔T10 0251〕〔0252〕〔0253〕〔0254〕〔0255〕 |
| Chengguan, Huayan jing shu | The commentary on the chapter opens four gates: the reason for its coming · the explanation of the name · the tenet and aim · the proper explanation of the text 〔T35n1735 0865b07 onward〕; in the proper explanation of the text, 「文有三別」 tr. “the text has three divisions” 〔0865c01〕; in the proper setting out of the states of the marks, 「文通有五」 tr. “the text has five parts throughout” 〔0865c06〕; and gathering them by kind and example, 「依十九處即為十九段」 tr. “by the nineteen places of support they make nineteen sections” 〔0865c13〕 |
| Fazang, Tanxuan ji (commentary on the sixty-fascicle Avataṃsaka) | The Chapter on the Ocean of Marks of the Tathāgata, chapter twenty-nine 〔T35n1733 0397a15 onward〕; three gates — the explanation of the name · the reason for its coming · the tenet and aim — and under the tenet and aim he makes eight gates separately (the explanation of the name · the substance · the kinds · the issuing cause · the accumulating · the time of cultivation · the establishing, and the rest) 〔0397a22–23〕 |
| Li Tongxuan, Xin Huayan jing lun | Chapter thirty-four, three gates 〔T36n1739 0932c12 onward〕: explaining the reason for the chapter’s coming · explaining the host able to expound the Dharma · explaining the sense following the text; and following the text, 「長分為九十九段」 tr. “at length it is divided into ninety-nine sections” 〔0932c19–20〕 |
| The parallel translation T278 (the Jin rendering, the sixty-fascicle Avataṃsaka) | The Chapter on the Ocean of Marks of the Tathāgata, chapter twenty-nine 〔T09n0278 0601a21–0605a04〕; Samantabhadra likewise speaks, and the marks are not numbered |
The reason for its coming — Chengguan ties this chapter to what follows upon the preceding Chapter on the Inconceivable Dharmas of the Buddhas, as displaying the virtue of the marks in particular:
「初來意者，前品總明果法，此品別顯相德，近答前品身問，遠答普光眼等六根。非唯眼等遍於法界，而各具多相用，難思議故。」 tr. “First, the reason for its coming: the preceding chapter makes the fruit-dharmas clear in sum, and this chapter displays the virtue of the marks in particular. Near at hand it answers the question about the body in the preceding chapter; far off it answers the six sense-faculties, the eyes and the rest, at Universal Light. For it is not only that the eyes and the rest pervade the Dharma realm, but that each is complete in many marks and functions, and so is beyond conceiving.” 〔T35n1735 0865b08–10〕
Fazang’s adjudging of the two senses, far and near, runs upon the same track as Chengguan’s:
「二來意者，若約遠，此與前品同，答普光會中後佛果德問。若約近，即前品總明果法，此品別顯相德故來也。」 tr. “Second, the reason for its coming: if taken far off, this chapter and the preceding one are the same, answering the later question about the fruit-virtues of a buddha at the gathering of Universal Light. If taken near at hand, the preceding chapter makes the fruit-dharmas clear in sum, and this chapter displays the virtue of the marks in particular, and therefore it comes.” 〔T35n1733 0397a19–21〕
The explanation of the name —
「二釋名者，如來十身，標人顯德。言相海者，依人顯相。如來十身，並如前釋。福報奇狀炳著名相，相德深廣故稱為海。」 tr. “Second, the explanation of the name: ‘the ten bodies of the Tathāgata’ raises up the person and displays the virtue; the words ‘ocean of marks’ rest upon the person and display the marks. The ten bodies of the Tathāgata are all as explained before. A rare form brought about by the recompense of merit and plainly manifest is named a mark; and because the virtue of the marks is deep and vast, it is called an ocean.” 〔T35n1735 0865b11–13〕
The tenet and aim —
「三宗趣者，顯無盡相海為宗，令修無盡之行顯成為趣。」 tr. “Third, the tenet and aim: to display the inexhaustible ocean of marks is the tenet; to make men cultivate the inexhaustible practices, whereby it is displayed and brought about, is the aim.” 〔T35n1735 0865b28–29〕
The three divisions in properly explaining the text · the five parts in properly setting out the states of the marks —
「後正釋文。文有三別：第一誡聽許說、二正陳相狀、三結略顯廣。」 tr. “Afterward, the proper explanation of the text. The text has three divisions: first, enjoining the hearing and granting the telling; second, properly setting out the states of the marks; third, concluding the brief so as to display the vast.” 〔T35n1735 0865c01–02〕
「文通有五：一依處、二列名、三體嚴、四業用、五結數，或略不具，至文當知。」 tr. “The text has five parts throughout: first the place of support, second the listing of the name, third the adornment of the substance, fourth the function in action, fifth the concluding number; sometimes a part is abridged and not complete, and one will know it on reaching the text.” 〔T35n1735 0865c06–08〕
The outline of the nineteen places of support — Chengguan does not set up a section for each mark, but gathers them by kind according to the places of support:
「細論一相，各依一處，則為九十七段。經自標次，今以類例相從，依十九處即為十九段，始自於頂終至於足，斯即順觀相海。」 tr. “Discussed in detail, each single mark rests upon its own place, and they make ninety-seven sections. The sūtra itself sets forth their order; now, gathering them by kind and example, by the nineteen places of support they make nineteen sections, beginning from the crown and ending at the feet — this is to contemplate the ocean of marks in order.” 〔T35n1735 0865c11–14〕
The places of support listed in the commentary run from 「今初依頂」 tr. “now the first rests upon the crown” 〔0865c14〕 to 「第十八足有十三相」 tr. “the eighteenth, the feet, has thirteen marks” 〔0866c07〕, eighteen in all; and the number nineteen is tied to the sense of the hair upon the calves as running through the whole body: 「第三膊毛通於二腨。若準晉經，直云毛端，則通身一切毛也，義應如昔，則處成十九。」 tr. “The third, the hair, runs through both calves. If one goes by the Jin sūtra, which says simply ‘hair-tips,’ then it is all the hair of the whole body; the sense ought to follow the old rendering, in which case the places come to nineteen.” 〔0866c05–07〕
The eighteen places of support matched against the number of marks (following the commentary section by section · the order of the marks following the base text’s 「是為N」 tr. “this is the Nth”) —
| Place of support | Number of marks as adjudged in the commentary | Order of the marks | Locus in the commentary |
|---|---|---|---|
| First, the crown of the head | thirty-two marks | one to thirty-two | 0865c14 |
| Second, between the brows | one mark | thirty-three | 0866a20 |
| Third, the eyes | one mark | thirty-four | 0866a26 |
| Fourth, the nose | one mark | thirty-five | 0866a26 |
| Fifth, the tongue | four marks | thirty-six to thirty-nine | 0866a27 |
| Sixth, the upper palate | one mark | forty | 0866b09 |
| Seventh, the fangs | four marks | forty-one to forty-four | 0866b10 |
| Eighth, the teeth | one mark | forty-five | 0866b16 |
| Ninth, the lips | one mark | forty-six | 0866b16 |
| Tenth, the neck | one mark | forty-seven | 0866b19 |
| Eleventh, the shoulders | five marks (two on the right, three on the left) | forty-eight to fifty-two | 0866b19 |
| Twelfth, the breast | eleven marks (the first one at the center · five on each side) | fifty-three to sixty-three | 0866b20 |
| Thirteenth, the hands | thirteen marks (the first nine speaking of the hand-marks directly · the next two of the fingers · the last two of the palms) | sixty-four to seventy-six | 0866b23 |
| Fourteenth, the sheathed organ | one mark | seventy-seven | 0866c01 |
| Fifteenth, the place of sitting | two marks | seventy-eight to seventy-nine | 0866c02 |
| Sixteenth, the thighs | two marks | eighty to eighty-one | 0866c03 |
| Seventeenth, the calves | three marks | eighty-two to eighty-four | 0866c04 |
| Eighteenth, the feet | thirteen marks (divided throughout into seven) | eighty-five to ninety-seven | 0866c07 |
Li Tongxuan outlines it otherwise, as ninety-nine sections (one section of general raising at the head · one section for each of the ninety-seven marks · one section of general conclusion at the end):
「三隨文釋義者，於此一品經長分為九十九段。」 tr. “Third, explaining the sense following the text: this one chapter of the sūtra is at length divided into ninety-nine sections.” 〔T36n1739 0932c19–20〕
「第二略說九十七種大人之相，分為九十七段。最下總說十蓮華藏世界微塵數諸相，為總結通。」 tr. “Second, the brief telling of the ninety-seven kinds of great-man marks, divided into ninety-seven sections. At the very end, the general telling of the marks as many as the motes of dust of ten Lotus-Treasury worlds, which is the general conclusion running throughout.” 〔T36n1739 0932c22–24〕
II. Terminology
| Term | Sanskrit as transmitted by the ancient masters (roman letters · an aid to pronunciation) | What is attested | Essential sense |
|---|---|---|---|
| the great-man mark | — (the transcription is wanting) | Chengguan: 「大人相者，大人之相故。」 tr. “A great-man mark is so called because it is the mark of a great man.” 〔T35n1735 0865c19〕 | The rare and manifest forms brought about by the recompense of merit upon a buddha’s body; this chapter lists ninety-seven kinds |
| the ocean of marks | — (the transcription is wanting) | Chengguan: 「福報奇狀炳著名相，相德深廣故稱為海。」 tr. “A rare form brought about by the recompense of merit and plainly manifest is named a mark; and because the virtue of the marks is deep and vast, it is called an ocean.” 〔T35n1735 0865b12–13〕 | The substance of the marks is vast, their function all-pervading, and beyond conceiving they interpenetrate one another, and so they are named with ‘ocean’ |
| the ten bodies | — (the transcription is wanting) | Fazang: 「勘梵本，名如來十身相海品，以深廣之相在十身故。」 tr. “Collating the Sanskrit text, it is named the Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata, because the deep and vast marks lie in the ten bodies.” 〔T35n1733 0397a18–19〕 | That upon which the ocean of marks rests; Chengguan: 「十身之相海，依主釋也」 tr. “the ocean of marks of the ten bodies — it is a determinative compound” 〔T35n1735 0865b23〕 |
| maṇi (the jewel-king) | maṇi (the transcription is itself what was anciently transmitted) | This chapter: 「一一咸放摩尼寶光」 tr. “every single one emits the light of maṇi jewels” 〔T10n0279 0251b29〕 | The wish-granting pearl; Chengguan distinguishes the wording of this chapter: 「嚴內摩尼名意故，不同如意」 tr. “the maṇi within the adornment is named ‘intent,’ and so is not the same as the wish-fulfilling jewel” 〔T35n1735 0866a05–06〕 |
| beryl | vaiḍūrya (the transcription is itself what was anciently transmitted) | This chapter: 「毘瑠璃寶以為華蘂」 tr. “beryl jewels serve as its flower-stamens” 〔T10n0279 0251c11〕 | A jewel of blue color; constantly used in the adornment of the substance of the marks |
| Indra (the net of Indra) | indra (the transcription is itself what was anciently transmitted) | This chapter: 「因陀羅寶、如意王寶、摩尼王寶以為莊嚴」 tr. “Indra jewels, wish-king jewels, and maṇi-king jewels serve as its adornment” 〔T10n0279 0251c23〕 | Śakra; Chengguan, explaining the seventy-second mark: 「即是網鞔之相，互涉入故」 tr. “it is the mark of a net drawn taut, because they interpenetrate one another” 〔T35n1735 0866b27–28〕 |
| indranīla | indranīla (the transcription is itself what was anciently transmitted) | This chapter: 「因陀羅尼羅金剛寶以為莊嚴」 tr. “indranīla adamantine jewels serve as its adornment” 〔T10n0279 0255b22〕 | Chengguan: 「因陀羅尼羅者，此云帝青。」 tr. “Indranīla is called in this land ‘Śakra-blue.’” 〔T35n1735 0866c13–14〕 |
| the gold of Jambūnada | jambūnada (the transcription is itself what was anciently transmitted) | This chapter: 「閻浮檀金、因陀羅網以為莊嚴」 tr. “the gold of Jambūnada and the net of Indra serve as its adornment” 〔T10n0279 0252c21〕 | The gold that comes out of the river Jambū; the standard for the colors and marks throughout |
| the svastika sign | — (the transcription is wanting) | This chapter: 「如來胸臆有大人相，形如卐字」 tr. “the Tathāgata’s breast has a great-man mark shaped like the svastika sign” 〔T10n0279 0253c16〕 | Chengguan: 「卍字正翻為吉祥海雲，以依形立名故先標」 tr. “the svastika sign properly translated is ‘cloud of the auspicious ocean’; because the name is established in dependence upon the shape, the shape is set forth first” 〔T35n1735 0866b21–22〕 |
| the calves of the aiṇeya deer king | aiṇeya (the transcription is itself what was anciently transmitted) | This chapter: 「如來右邊伊尼延鹿王腨有大人相」 tr. “the Tathāgata’s right calf, like that of the aiṇeya deer king, has a great-man mark” 〔T10n0279 0255a02〕 | The calves round and straight in form as those of the deer king; the sūtra says of itself 「其相圓直，善能遊步」 tr. “that mark is round and straight, and can roam and pace well” |
| a thousand wheels (the thousand-spoked wheel) | — (the transcription is wanting) | This chapter, the nineteenth mark: 「具足千輪」 tr. “complete with a thousand wheels” 〔T10n0279 0252b05〕 | Chengguan: 「十九云具足千輪者，梵本云具千輻輪也。」 tr. “Where the nineteenth says ‘complete with a thousand wheels,’ the Sanskrit text says ‘complete with a wheel of a thousand spokes.’” 〔T35n1735 0866a10–11〕; and of the thousand wheels in the palm-marks, 「輪轂輻輞三事具足，自然成就不待人功」 tr. “the three things of the wheel — hub, spokes, and rim — are complete, brought to completion of themselves without waiting upon human labor” 〔0866b29–0866c01〕 |
| the invisible crown | — (the transcription is wanting) | Chengguan cites the Shansheng jing comparing the marks and the excellences 〔T35n1735 0865c26–27〕 | The most honored part of the crown; the warrant for this chapter’s thirty-two marks being tied to the crown alone |
III. Similes and Rhetoric
(1) The simile of the cloud (the governing rhetoric of the whole chapter) — of the ninety-seven marks, those whose names carry 「雲」 tr. “cloud” number more than eighty, as 「佛眼光明雲」 tr. “Cloud of the Light of the Buddha-Eye” 〔T10n0279 0251c02〕, 「充滿法界雲」 tr. “Cloud Filling the Dharma Realm” 〔0251c05〕, 「示現普照雲」 tr. “Cloud Manifesting Universal Illumination” 〔0251c08〕. Chengguan ties this simile to what was already explained at the first assembly: 「雲義，亦如初會。」 tr. “The sense of ‘cloud’ is also as at the first assembly.” 〔T35n1735 0866a05〕
- The ground of the simile: the cloud covers broadly, moistens universally, and rolls out and gathers in with no fixed shape.
- The body of the simile: the function in action of the light of each mark pervades the Dharma realm without dwelling upon any mark.
- The import displayed: the marks are not of fixed substance, and so they are named with ‘cloud’; the 「海」 tr. “ocean” of ‘the ocean of marks’ speaks of their depth and vastness, and the 「雲」 tr. “cloud” of the marks’ names speaks of their covering and moistening — the two senses of substance and function run side by side.
(2) The simile of the ocean — the chapter’s name is 「相海」 tr. “the ocean of marks,” and the concluding text is 「十華藏世界海微塵數大人相」 tr. “great-man marks as many as the motes of dust of ten Flower-Treasury world-oceans” 〔T10n0279 0255c09〕. Chengguan explains it: 「一一用遍，相用廣矣；一一難思，互相融入，體用深矣。」 tr. “Each single one is all-pervading in function, and so the function of the marks is vast; each single one is beyond conceiving and they fuse into one another, and so their substance and function are deep.” 〔T35n1735 0865b14–15〕 And at the place of concluding the brief so as to display the vast he says further: 「一華藏塵相已無邊，況十華藏，則無盡無盡，非普眼者安能覩歟？」 tr. “The dust-mote marks of one Flower Treasury are already boundless — how much more ten Flower Treasuries! Then it is the inexhaustible upon the inexhaustible; and who but one of universal eye could behold it?” 〔0866c24–25〕
(3) The simile of the bony topknot like a fist — the thirty-second mark, 「最處於中，漸次隆起」 tr. “it lies at the very center and rises up by degrees” 〔T10n0279 0252c21〕, upon which Chengguan cites the Zhi lun: 「如來頂有骨髻如拳。」 tr. “The Tathāgata’s crown has a bony topknot like a clenched fist.” 〔T35n1735 0866a19〕
- The import displayed: the rising of the mark of the crown is not an added ornament but the very shape of the mark; this mark occupies the utmost of the crown, and the remaining thirty-one all encircle it.
(4) The simile of the overturned beryl bowl — the thirty-third mark, the white tuft between the brows, whose adornment of substance Chengguan explains: 「謂此相若收則右旋如覆瑠璃椀，若展則具十楞、有大光明。嚴唯一寶，光具多色，中表皆空即是洞徹。」 tr. “That is, if this mark is gathered in, it whorls to the right like an overturned beryl bowl; if it is spread out, it is complete with ten ridges and has a great light. Its adornment is of one jewel only, while its light is complete in many colors; and that both middle and surface are empty is just what ‘clear through’ means.” 〔T35n1735 0866a22–24〕; and the text of the sūtra reads precisely 「猶如日月洞徹清淨」 tr. “clear through and pure like the sun and the moon” 〔T10n0279 0252c27〕.
(5) The simile of the lion king — the twentieth mark, 「如師子王勇猛無畏，色相、智慧皆悉具足」 tr. “valiant and fearless as the lion king, complete in every color and mark and in wisdom” 〔T10n0279 0252b10〕: the fearlessness of the lion king is the simile for the valor of the buddhas of the three times shown forth within the mark.
(6) The simile of the horse king — the seventy-seventh mark, the sheathed organ, which Chengguan ties directly: 「第十四陰藏一相，猶如馬王。」 tr. “The fourteenth, the sheathed organ, one mark, like that of the horse king.” 〔T35n1735 0866c01–02〕 — the text of the sūtra gives no simile, and the commentary supplies it from the science of marks as anciently transmitted.
(7) The simile of the lotus — the seventy-ninth mark, 「猶如蓮華，清淨妙寶以為嚴飾」 tr. “like a lotus, with pure and wondrous jewels for its adorning ornament” 〔T10n0279 0254c22〕; and the fifty-sixth mark, 「狀如蓮華，充滿世界」 tr. “shaped like a lotus, filling the worlds” 〔0253c28〕: the opening of the blossom is the simile for the spreading out of the light of the marks.
(8) The threefold simile of the milk of the Dharma · the lamp of the Dharma · the jewel of the Dharma — the forty-fourth mark, 「於虛空中流布法乳、法燈、法寶」 tr. “spreading abroad within empty space the milk of the Dharma, the lamp of the Dharma, and the jewel of the Dharma” 〔T10n0279 0253b17〕, which Chengguan matches to the threefold virtue of nirvāṇa: 「四中有法乳等三，同一演法，約資法身名乳、照了萬境稱燈、令其圓淨為實，即演三德涅槃之法，亦成三德涅槃之益也。」 tr. “Within the fourth there are the three, the milk of the Dharma and the rest, alike one and the same expounding of the Dharma: with respect to nourishing the dharma-body it is named milk; with respect to illumining and knowing the myriad objects it is called a lamp; with respect to making them perfect and pure it is the real. That is, they expound the Dharma of the threefold virtue of nirvāṇa, and they also bring about the benefit of the threefold virtue of nirvāṇa.” 〔T35n1735 0866b13–16〕 (A record of the wording: the commentary’s third item reads 「實」 tr. “the real” 〔0866b15〕, while the sūtra reads 「法寶」 tr. “the jewel of the Dharma” 〔T10n0279 0253〕; both forms stand together, and citations follow the wording of the place cited.)
IV. Collation with Parallel Translations
The Chinese collating witnesses for the principal passages of this chapter: Śikṣānanda, T279 (the base text · chapter thirty-four) · Buddhabhadra, T278 (the Jin rendering, the sixty-fascicle Avataṃsaka · the Chapter on the Ocean of Marks of the Tathāgata, chapter twenty-nine · fascicle thirty-two). The scenic structure of the two witnesses is one and the same: the speaker in both is the bodhisattva-mahāsattva Samantabhadra, the hearers in both are the bodhisattvas, what is spoken in both is the ocean of marks of the parts of the Tathāgata’s body, beginning from the crown and ending at the feet, and both conclude with marks as many as the motes of dust of ten Lotus-Treasury world-oceans.
Passage one · Enjoining the hearing and granting the telling
| Witness | Verbatim | Locus |
|---|---|---|
| Śikṣānanda T279 | At that time the bodhisattva-mahāsattva Samantabhadra told the bodhisattvas, saying | T10n0279 0251 |
| Buddhabhadra T278 | At that time the bodhisattva-mahāsattva Samantabhadra told the bodhisattvas, saying | T09n0278 0601a22 |
| Śikṣānanda T279 | Sons of the Buddha! I shall now expound for you all the ocean of marks of the Tathāgata. | T10n0279 0251b25–b26 |
| Buddhabhadra T278 | Listen well, listen well, and ponder it well; I shall speak for you the ocean of marks of the Tathāgata. | T09n0278 0601a23 |
Where the divergence lies: (a) The opening clause is verbatim identical. (b) In the clause granting the telling, T278 has the three clauses of enjoining the hearing, 「諦聽，諦聽，善思念之」 tr. “Listen well, listen well, and ponder it well,” which T279 lacks, while T279 has, within 「今當為汝演說」 tr. “I shall now expound for you”, the two words 「今當」 tr. “now shall” and 「所有」 tr. “all that there is”. (c) As for the chapter title, T278 reads 「如來相海品」 tr. “the Chapter on the Ocean of Marks of the Tathāgata” and T279 reads 「如來十身相海品」 tr. “the Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata” — and Fazang, collating the Sanskrit text, has already adjudged that the title of T279 accords with the Sanskrit: 「勘梵本，名如來十身相海品，以深廣之相在十身故。」 tr. “Collating the Sanskrit text, it is named the Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata, because the deep and vast marks lie in the ten bodies.” 〔T35n1733 0397a18–19〕
Passage two · The first mark upon the crown
| Witness | Verbatim | Locus |
|---|---|---|
| Śikṣānanda T279 | Among them there is a great-man mark named: Light Illumining Every Quarter and Everywhere Emitting Measureless Great Nets of Light. All wondrous jewels serve as its adornment; jewel-made hair spreads everywhere upon it, soft and finely close-set; every single strand emits the light of maṇi jewels, filling all boundless worlds; and the Buddha’s body appears throughout with its colors and marks perfect. This is the first. | T10n0279 0251b27–c02 |
| Buddhabhadra T278 | Upon the crown of the Tathāgata’s head there is a great-man mark called Bright and Pure; thirty-two jewels serve as its adornment; it everywhere emits measureless great nets of light, illumining throughout all the worlds of the ten directions. | T09n0278 0601a24–26 |
Where the divergence lies: (a) The same place of support 〔the crown〕 but a different name: T279’s name of the mark is 「光照一切方普放無量大光明網」 tr. “Light Illumining Every Quarter and Everywhere Emitting Measureless Great Nets of Light” 〔T10n0279 0251b28〕, over against T278’s 「明淨」 tr. “Bright and Pure”. (b) What 「三十二」 tr. “thirty-two” is tied to differs: in T279 it is tied to the summarizing clause of the place of support, 「如來頂上有三十二寶莊嚴大人相」 tr. “upon the crown of the Tathāgata’s head there are thirty-two great-man marks adorned with jewels” 〔T10n0279 0251b26〕, while in T278 it is tied to the adornment of the substance of this one mark, 「三十二寶以為莊嚴」 tr. “thirty-two jewels serve as its adornment”. (c) T279 has the concluding number 「是為一」 tr. “this is the first,” which T278 lacks. (d) T279 has the two clauses 「寶髮周遍，柔軟密緻」 tr. “jewel-made hair spreads everywhere upon it, soft and finely close-set” and 「悉現佛身色相圓滿」 tr. “the Buddha’s body appears throughout with its colors and marks perfect,” which T278 lacks.
Passage three · The second mark upon the crown
| Witness | Verbatim | Locus |
|---|---|---|
| Śikṣānanda T279 | Next there is a great-man mark named: Cloud of the Light of the Buddha-Eye. With the manifold adornments of maṇi-kings it sends out a golden light, like the light emitted by the tuft-mark between the brows, and that light illumines all worlds everywhere. This is the second. | T10n0279 0251c02–c04 |
| Buddhabhadra T278 | Upon the crown of the Tathāgata’s head there is a great-man mark called Ocean of the Buddha’s Skillful Means Universally Illumining; perfect and mingled jewels serve as its adornment, adorned with manifold maṇi jewel-kings, arisen from the world of adamantine light, illumining the whole Dharma realm everywhere. | T09n0278 0601a26–28 |
Where the divergence lies: the names of the marks differ entirely (T279’s 「佛眼光明雲」 tr. “Cloud of the Light of the Buddha-Eye” over against T278’s 「普照佛方便海」 tr. “Ocean of the Buddha’s Skillful Means Universally Illumining”), and the adornment of the substance and the function in action differ as well; from the second mark onward the two witnesses cannot be matched mark for mark, and only the order of the places of support (the crown → between the brows → the eyes → the nose → the tongue → … → the feet) runs in accord. At the end of this chapter Chengguan has already adjudged that the number of marks differs in the two witnesses: 「晉經有遺但九十四，亦無次第之數」 tr. “the Jin sūtra has omissions and has only ninety-four, and it has no numbering of the order either” 〔T35n1735 0866c20–21〕
Passage four · Concluding the brief so as to display the vast
| Witness | Verbatim | Locus |
|---|---|---|
| Śikṣānanda T279 | Sons of the Buddha! Vairocana Tathāgata has great-man marks such as these, as many as the motes of dust of ten Flower-Treasury world-oceans; and upon every single part of the body, manifold jeweled and wondrous marks serve as adornment. | T10n0279 0255c08–c10 |
| Buddhabhadra T278 | Sons of the Buddha! Within the body of the Buddha there are buddha great-man marks such as these, as many as the motes of dust of ten Lotus-Treasury world-oceans; and in the several limbs and joints, jewels of manifold and wondrous kinds serve as adornment. | T09n0278 0605a01–03 |
Where the divergence lies: (a) T279 gives the buddha’s name, 「毘盧遮那如來」 tr. “Vairocana Tathāgata,” while T278 reads 「於佛身中」 tr. “within the body of the Buddha” and gives no name. (b) T279’s 「十華藏世界海」 tr. “ten Flower-Treasury world-oceans” over against T278’s 「十蓮華藏世界海」 tr. “ten Lotus-Treasury world-oceans” (flower ／ lotus flower). (c) T279’s 「一一身分」 tr. “every single part of the body” over against T278’s 「於諸肢節」 tr. “in the several limbs and joints”. (d) T278’s 「佛大人相」 tr. “buddha great-man marks” has one word 「佛」 tr. “buddha” more. In this passage the two witnesses agree most closely in sentence pattern, and it is the surest anchor for matching T278 against T279.
Passage five · Whether the Jin sūtra has the wheel-mark upon the soles of the feet
Chengguan, collating the number of foot-marks in the two witnesses, adjudges that T279 lacks the one mark of the thousand-spoked wheel upon the soles:
「初足下一相，略無左右，而晉經足趺之後別有足下千輻輪相，此必合有，故後品明足下輪相名普照王。今經千輪之言乃在指間，或以常明，易知指間有異，故舉之耳。」 tr. “The first, the one mark beneath the feet, is abridged and has no left and right; whereas in the Jin sūtra, after the insteps of the feet, there is separately the mark of the thousand-spoked wheel beneath the feet. This must certainly be present here as well, which is why the following chapter makes clear that the wheel-mark beneath the feet is named Universally Illumining King. In the present sūtra the words about a thousand wheels fall rather between the toes — perhaps because it is commonly known, and it is easy to know that between the toes is something unusual, and so it is singled out.” 〔T35n1735 0866c07–11〕
Set down as record: this is a lack collated by an ancient master from a parallel translation; and Chengguan further argues from this lack that the number ninety-seven falls short of a hundred: 「足下闕一，脣齶不開；設合此二，六根皆辨耳，何獨闕如？若加兩耳及足下一，則圓百數以顯無盡，豈不妙哉！」 tr. “Beneath the feet one is lacking, and the lips and the palate are not divided; supposing these two were reckoned in, the six sense-faculties would all be told out — why should the ears alone be lacking? And if the two ears and the one beneath the feet were added, the number would come round to a hundred and so display the inexhaustible — would that not be fine!” 〔0866c16–19〕 He adjudges the lack of the lower palate in the same way: 「上齶既有，下亦宜然，或是梵本脫漏。」 tr. “Since there is an upper palate, there ought by rights to be a lower as well; perhaps the Sanskrit text has dropped it.” 〔0866b09–10〕 As for the unevenness of two marks on the right shoulder and three on the left, and of five hand-marks on the right and four on the left, the commentary likewise lets both sayings stand: 「右二左三，或亦脫也」 tr. “two on the right and three on the left — perhaps one has been dropped as well” 〔0866b19–20〕 and 「右五左四者，或左脫一，或表右常用故」 tr. “as to five on the right and four on the left, either one has been dropped on the left, or it displays that the right is the one in constant use” 〔0866b24–25〕. All is recorded without adjudication.
V. Scriptural Grounds of Sectarian Doctrine
(1) A single crown complete with thirty-two · perfect fusion, one being all — the sūtra summarizes thirty-two marks upon one crown: 「如來頂上有三十二寶莊嚴大人相」 tr. “upon the crown of the Tathāgata’s head there are thirty-two great-man marks adorned with jewels” 〔T10n0279 0251b26〕, and concludes at the end, 「如來頂上有如是三十二種大人相以為嚴好」 tr. “upon the crown of the Tathāgata’s head there are thirty-two great-man marks such as these, serving as its adorning excellence” 〔0252c24〕. Chengguan adjudges this straight out as a display of perfect fusion:
「此處獨有三十二者，理實應多，為顯圓融一即一切，故一頂中便具權教三十二數。」 tr. “That this one place alone has thirty-two — in principle there ought to be more; it is in order to display that in perfect fusion one is all that a single crown is made to hold the number thirty-two of the provisional teaching.” 〔T35n1735 0865c21–23〕
The number of marks for a whole buddha in the provisional teaching is set by the perfect teaching upon the place of support of a single mark, that is, one part being complete in all parts — and here lies the scriptural warrant of the Huayan sense of ‘one and many containing each other’ among the ten profundities.
(2) The marks belong to the perfect teaching alone · the ten bodies are that upon which they rest —
「若此之相，唯屬圓教，標以十身故。」 tr. “If it be these marks, they belong to the perfect teaching alone, since they are set forth under the ten bodies.” 〔T35n1735 0865b15–16〕
「又初化、次報、後屬十身。十身之相海，依主釋也。」 tr. “Further, the first is the body of transformation, the next the body of recompense, and the last belongs to the ten bodies. ‘The ocean of marks of the ten bodies’ is a determinative compound.” 〔T35n1735 0865b22–23〕
The adjudging of the three kinds of marks and excellences (thirty-two · eighty-four thousand · measureless) Chengguan ties to the Guanfo sanmei hai jing:
「《觀佛三昧海經》辯相有三類：一略中略說，有三十二相；二略說，八萬四千相；三廣說，有無量相，如《雜華經》中為普賢賢首等說。」 tr. “The Guanfo sanmei hai jing distinguishes three classes of marks: first, the briefest of brief tellings, which has thirty-two marks; second, the brief telling, eighty-four thousand marks; third, the vast telling, which has measureless marks, as spoken in the Zahua jing for Samantabhadra, Worthy Head, and the rest.” 〔T35n1735 0865b16–19〕
「三中，初通權小，示同於人，端正不亂故；次唯大乘菩薩，修八萬四千波羅蜜故；後唯一乘，一乘修無盡行故。」 tr. “Among the three, the first runs through the provisional and the Lesser Vehicle, showing itself the same as with men, being upright and not disordered; the next belongs to Mahāyāna bodhisattvas alone, since they cultivate eighty-four thousand perfections; the last belongs to the One Vehicle alone, since the One Vehicle cultivates inexhaustible practices.” 〔T35n1735 0865b20–22〕
(3) The cause of the marks pervades the Dharma realm —
「若語其因，後通純雜，如初會說，故一一相果皆周法界」 tr. “If one speaks of their cause, the last runs through both the unmixed and the mixed, as spoken at the first assembly; therefore the fruit of every single mark pervades the Dharma realm” 〔T35n1735 0865b26–27〕
Since the fruit of a single mark already pervades the Dharma realm, the marks are not form divided into portions, but the manifestation of the inexhaustible Dharma realm — and Fazang’s adjudging of the nature of the ocean of marks of the perfect teaching is just this: 「若圓教相海，以無盡法界為性。」 tr. “If it be the ocean of marks of the perfect teaching, it has the inexhaustible Dharma realm for its nature.” 〔T35n1733 0397b02〕
(4) The interpenetration of the net of Indra — the seventy-second mark, 「以妙寶鬘、寶輪、寶瓶、因陀羅網及眾妙相以為莊嚴」 tr. “with wondrous jeweled garlands, jeweled wheels, jeweled vases, the net of Indra, and manifold wondrous marks for its adornment” 〔T10n0279 0254b22〕, which Chengguan explains:
「左中七十二云因陀羅網為嚴者，即是網鞔之相，互涉入故。」 tr. “That the seventy-second among those on the left says the net of Indra serves as adornment means that it is the mark of a net drawn taut, because they interpenetrate one another.” 〔T35n1735 0866b27–28〕
The simile of Śakra’s net stands here not among the vows but within the adornment of the substance of a mark — mark interpenetrating mark, which is where the inexhaustibility of the ten profundities comes down upon the body of the Buddha.
(5) The number ninety-seven is not matched to dharmas — Chengguan expressly forestalls the forced matching of dharmas to the number:
「上來略列九十七相，次第數名譯者安置，既不說盡，豈不盈百？」 tr. “The ninety-seven marks briefly listed above — their order and the naming of their number were put in place by the translator; and since it is said that they are not told out in full, how should they not come to a full hundred?” 〔T35n1735 0866c15–16〕
「晉經有遺但九十四，亦無次第之數，故知九十七數不在生情配屬諸法。」 tr. “The Jin sūtra has omissions and has only ninety-four, and it has no numbering of the order either; whereby one knows that the number ninety-seven does not lie in matching dharmas to it out of one’s own fancy.” 〔T35n1735 0866c20–22〕
(6) The provisional and the real are not reconciled — at the end of concluding the brief so as to display the vast, Chengguan makes plain that the thirty-two marks of this chapter and the thirty-two marks of the provisional teaching are not to be given a reconciling explanation:
「既三十二相權實不同，互有互無，故不會釋。」 tr. “Since the thirty-two marks differ in the provisional and the real, each having what the other has not, therefore no reconciling explanation is made.” 〔T35n1735 0866c25–26〕
(7) Why Samantabhadra is the one who speaks —
「所以普賢說者，相海普周故，令行普行獲普相故。普賢本是會主，前說已窮，此便說故。」 tr. “The reason Samantabhadra speaks is that the ocean of marks pervades universally, and that by making men practice the universal practice they obtain the universal marks. Samantabhadra is from the first the host of this gathering; what was said before has been exhausted, and so he goes on to speak this.” 〔T35n1735 0865c02–04〕
Li Tongxuan ties the sense of the speaker upon the same track, but brings out separately one sense of the recompense of practice:
「二釋能說法主者，明此相海由行報成，普賢是行，還令行者自說自行報德之果。」 tr. “Second, explaining the host able to expound the Dharma: it makes clear that this ocean of marks is brought about by the recompense of practice; Samantabhadra is that practice, and so the practitioner is made to speak for himself the fruit of the recompensed virtue of his own practice.” 〔T36n1739 0932c17–18〕
VI. Divergent Interpretations of the Commentators
Chengguan, Huayan jing shu T35n1735 (following the text of the eighty-fascicle recension · the principal commentary)
Outlining the text by gathering according to kind and example — he does not follow the sūtra’s ninety-seven sections but sets up nineteen places of support (see section I). The rule for explaining names — 「然名依體用以立，皆以體用釋名，或單從體用、或雙從二，隨文思之。或名與體用義不相似者，則是文略義含耳。」 tr. “Yet names are established in dependence upon substance and function, and all are explained by substance and function — sometimes taken from substance or function singly, sometimes from both together, to be pondered as the text runs. And where the name is not alike in sense to the substance and function, that is simply the text being abridged while the sense is contained.” 〔T35n1735 0865c09–11〕
The chief explanations place by place — of the four marks of the tongue, the first is the mark of the broad and long tongue: 「於體嚴中，宿善成者，此舉因嚴。偏此說因者，令讚演一乘故。」 tr. “That within the adornment of the substance it is brought to completion by the roots of goodness of former lives is a raising up of the cause as adornment. That the cause is spoken of in this one alone is in order that the One Vehicle may be praised and expounded.” 〔0866a28–29〕; he further adjudges the measure of the tongue-mark: 「福德人至鼻，權佛至髮際，餘大乘中明現神足方至梵世或覆三千，今直語體便覆一切。」 tr. “A man of merit reaches to the nose, a buddha of the provisional teaching to the hairline; in the remaining Mahāyāna it is made clear that when spiritual penetrations are displayed it reaches to the Brahmā world or covers the three thousandfold world; here it speaks straight of the substance, and it covers all.” 〔0866b01–03〕; and the difference between the latter two marks at the tip of the tongue: 「觀文業用，但有展卷不同，前則卷佛海於舌端、後則展諸佛於法界。」 tr. “Looking at the function in action in the text, there is only the difference of spreading out and rolling up: the former rolls the ocean of buddhas into the tip of the tongue, the latter spreads the buddhas out over the Dharma realm.” 〔0866b07–09〕. The fangs have four marks: 「謂左右上下，四大牙故。故佛涅槃，四牙不碎。」 tr. “That is, left and right, upper and lower, being the four great fangs. Therefore at the Buddha’s nirvāṇa the four fangs were not shattered.” 〔0866b10–11〕; and as to the name Meru: 「二右輔上牙名彌慮者，顯妙高故。」 tr. “That the second, the upper fang beside the right, is named Meru is because it displays the lofty and high.” 〔0866b12–13〕 (A record of the wording: the commentary writes 「彌慮」 tr. “Meru, written with the graph for ‘consider’” 〔0866b12〕, while the sūtra writes 「寶焰彌盧藏雲」 tr. “Cloud of the Treasury of Jeweled Flames of Meru, written with the graph for ‘vessel’” 〔T10n0279 0253b06〕; both graphs stand together.) The adornment of the thigh-marks: 「左云隨順安住者，髀多行動，故須多寶隨順而嚴。」 tr. “That the left is said to abide in accord is because the thigh moves much, and so many jewels are needed to adorn it in accord with it.” 〔0866c03–04〕. The name of the mark beneath the feet: 「名安住者，以足下安平，一切著地，不容針故。」 tr. “It is named Abiding because the soles of the feet are level and settled, touching the ground at every point, with no room for a needle.” 〔0866c11–12〕.
Citing outside scriptures and treatises for comparison — he cites the Shansheng jing to make clear the honor and excellence of the crown:
「一切世間福不及如來一毛功德，一切毛功德不及一好功德，一切好功德不及一相，一切相不及白毫，白毫復不及無見頂相。」 tr. “All the merit of the world does not come up to the merit of one hair of the Tathāgata; the merit of all the hairs does not come up to the merit of one excellence; the merit of all the excellences does not come up to one mark; all the marks do not come up to the white tuft; and the white tuft in turn does not come up to the invisible crown.” 〔T35n1735 0865c23–27〕
He cites the Yuqie shidi lun, the Bodhisattva Ground, to explain the 「四菩薩行」 tr. “four bodhisattva practices” of the fourteenth mark:
「一切菩薩略有四行：一波羅蜜行、二菩提分法行、三神通行、四成熟有情行。」 tr. “Bodhisattvas have, in brief, four practices: first, the practice of the perfections; second, the practice of the factors of awakening; third, the practice of spiritual penetrations; fourth, the practice of ripening sentient beings.” 〔T35n1735 0866a08–10〕
The general rule of the twofold adornment of phenomena and principle — 「寶莊嚴者，通顯體嚴，事寶則云皆摩尼等，為莊嚴故。亦顯智寶，圓淨嚴故。一一相中皆有事理二嚴，隨宜解釋。」 tr. “‘Jeweled adornment’ displays throughout the adornment of the substance: taken as jewels of phenomena, it is said that they are all maṇi and the rest, serving as adornment; and it also displays the jewel of wisdom, adorning by its perfect purity. In every single mark there are both the adornment of phenomena and the adornment of principle, to be explained as is fitting.” 〔T35n1735 0865c16–19〕
Fazang, Tanxuan ji T35n1733 (commentary on the sixty-fascicle recension · adjudging under eight gates)
The five layers of substance — Fazang adjudges the substance of the marks according to the order of the five teachings:
「二體性者，此三十二相，小乘俱以色形為體。若初教大乘，依《瑜伽》於二十二根中四根為體，一眼根、二舌根、三男根、四身根。若依終教，依《對法論》以定慧為體。又攝相歸本，唯是淨識為體。又會緣歸實，唯是真如為性。若圓教相海，以無盡法界為性。」 tr. “Second, the substance: as to these thirty-two marks, the Lesser Vehicle takes form and shape alike for their substance. If it be the initial teaching of the Mahāyāna, then going by the Yuqie, four of the twenty-two faculties are the substance: first the faculty of the eye, second the faculty of the tongue, third the male faculty, fourth the faculty of the body. If it be the final teaching, then going by the Duifa lun, concentration and wisdom are the substance. Further, gathering the marks back to the root, pure consciousness alone is the substance. Further, reducing conditions to the real, suchness alone is the nature. If it be the ocean of marks of the perfect teaching, the inexhaustible Dharma realm is its nature.” 〔T35n1733 0397a25–0397b02〕
The three layers of kinds —
「此三中，初唯小乘、次兼前為三乘、後具前為一乘。又初唯地前見、次唯地上見、後通五位見。又初唯化身相、次唯報身相、後是十身相。」 tr. “Among these three, the first is the Lesser Vehicle alone; the next takes in the former and is the three vehicles; the last is complete in the former and is the One Vehicle. Further, the first is seen only before the grounds, the next only upon the grounds, and the last is seen throughout the five stations. Further, the first is only the marks of the body of transformation, the next only the marks of the body of recompense, and the last is the marks of the ten bodies.” 〔T35n1733 0397b07–10〕
The seven sayings on the issuing cause — Fazang gathers together the sayings of seven houses on the issuing cause: going by the Zhi lun, giving is the cause; going by the Yuqie and the Dichi, keeping the precepts is the cause; there are scriptures that make forbearance the cause; the Shansheng jing makes great compassion the cause (「是三十二相即是大悲之果報」 tr. “these thirty-two marks are precisely the fruit-recompense of great compassion” 〔0397b14–15〕); the Lengqie jing and the Rulaizang jing make the nature of the womb the cause; going by the Niepan jing, the ten good deeds are the cause; and going by the seventh fascicle of the Daji jing, each one has its own separate cause 〔0397b10–18〕. Fazang explains it for himself, saying:
「良以佛果萬德圓融故，或一行通感多相、或萬行俱成一相、或性待了因而唯說行、或行證理成唯約性具。」 tr. “It is truly because the myriad virtues of the buddha-fruit are perfectly fused: whether one practice draws many marks in response, or the myriad practices together bring about one mark, or the nature awaits the revealing cause and so only practice is spoken of, or practice realizes principle and brings it about, and so it is taken only as complete in the nature.” 〔T35n1733 0397b19–21〕
Li Tongxuan, Xin Huayan jing lun T36n1739 (a different track of betokening the sense · the three kinds of action and the two wisdoms)
The intent of the chapter —
「此一品經大意，明三種業用身語智廣大無限利益一切眾生善相行上報生福相。」 tr. “The great intent of this one chapter of the sūtra is to make clear that the three kinds of action in their function — body, speech, and wisdom — are vast and without limit, benefiting all sentient beings, and that upon the practice of good marks there are born as recompense the marks of merit.” 〔T36n1739 0932c26–28〕
Explaining the first mark by the two wisdoms — Li Tongxuan betokens the sense word by word, tying the sense of wisdom to 「方」 tr. “quarter” and to 「光明網」 tr. “net of light” in the first mark:
「方者法也，是根本智成差別智之法故。」 tr. “‘Quarter’ means dharma, since it is the dharma by which the fundamental wisdom brings about the wisdom of differentiation.” 〔T36n1739 0933a06–07〕
「普放無量大光明網者，是差別智中隨根設教濟漉一切眾生之所報生，約因名為光網。」 tr. “‘Everywhere emitting measureless great nets of light’ is what is born as recompense from setting up teachings according to capacity and drawing out all sentient beings within the wisdom of differentiation; taken with respect to the cause, it is named a net of light.” 〔T36n1739 0933a07–09〕
Matching the thirty-two jewels to the three kinds of action and the two wisdoms — 「此三業上一中報十，三業上三十故。二智上二十，總言三十二種寶用嚴頂髮，通此頂上及身。」 tr. “Upon these three kinds of action, one within each recompenses ten, and upon the three kinds of action there are thirty. Upon the two wisdoms there are twenty. Altogether it says that thirty-two kinds of jewels are used to adorn the hair of the crown, running through this crown and the body as well.” 〔T36n1739 0933a17–20〕
The cause of the ninety-seven marks —
「略舉有九十七種大人之相者，明且約隨真俗二智淨三業上行七菩提分、十波羅蜜，能淨一切三界九品煩惱便為智用，以智淨故所有報果亦淨，以智無礙自在故所有報果亦自在故。」 tr. “That it briefly raises ninety-seven kinds of great-man marks makes clear that, taking it with respect to the two wisdoms of the real and the conventional, the practice upon the three purified kinds of action of the seven factors of awakening and the ten perfections can purify all the nine grades of affliction of the three realms and thereby becomes the function of wisdom; and because wisdom is pure, all the fruits of recompense are pure as well; and because wisdom is unobstructed and sovereign, all the fruits of recompense are sovereign as well.” 〔T36n1739 0933a20–24〕
Set down without adjudication: Chengguan gathers by kind according to the places of support and sets up nineteen places, and explains all the marks throughout by the twofold adornment of phenomena and principle (the track of commentary); Fazang adjudges the substance of the marks by the five teachings and gathers the sayings of seven houses on the issuing cause (the track of adjudging); Li Tongxuan betokens the sense by the recompense brought about by the three kinds of action and the two wisdoms, and outlines the chapter as ninety-nine sections (the track of wisdom) — three tracks run side by side, all of them settled sayings of the ancient masters, set down without adjudging higher and lower.
VII. Cross-Reading and Lineage
Treatises devoted to explaining this chapter 〔not found〕: searching for 「相海」 tr. “ocean of marks” in T31n1585, the Cheng weishi lun · T31n1594, the She dacheng lun · T30n1579, the Yuqie shidi lun · T16n0676, the Jieshenmi jing, all four yield zero hits. The ninety-seven great-man marks and the ocean of marks of the ten bodies are a heading separately set up by the perfect teaching of the One Vehicle, and no heading of the same name answering to it is seen in the scriptures and treatises of the three vehicles — this is a lack owing to a difference of pattern, set down as lacking according to the fact, and not filled in with texts from elsewhere.
The lineage in the treatises of the Huayan school — in Fazang’s Huayan yisheng jiaoyi fenqi zhang T45n1866, in the section on distinguishing the marks with respect to the teachings, he adjudges the placing of the thirty-two marks among the three vehicles and carries it to its utmost in this chapter:
「若依一乘。有十蓮華藏世界海微塵數相。彼二相皆遍法界。業用亦爾。所以說十者。欲顯無盡故。如相海品說。」 tr. “If one goes by the One Vehicle, there are marks as many as the motes of dust of ten Lotus-Treasury world-oceans. Those two, mark and mark, alike pervade the Dharma realm, and their functions in action are likewise. The reason ten is spoken of is that it is meant to display the inexhaustible. It is as told in the Chapter on the Ocean of Marks.” 〔T45n1866 0497c10–13〕
「佛實相好如雜華說者。義當廣說。即是指此華嚴相海品說。是一乘別教相。」 tr. “That the true marks and excellences of a buddha are as told in the Zahua — the import falls under the vast telling. That is to say, it points to this Huayan Chapter on the Ocean of Marks; these are the marks of the distinct teaching of the One Vehicle.” 〔T45n1866 0497c23–25〕
The adjudging of the three classes of marks and excellences in the Guanfo sanmei hai jing is cited and adjudged alike by Fazang in the Wujiao zhang and by Chengguan in his Shu (the Wujiao zhang 0497c14–24 · the Shu 0865b16–22) — this chapter being the third of those three classes, the ‘vast telling of measureless marks’; and both of these ancient masters alike take the Zahua for another name of this sūtra (Chengguan: 「《雜華》即此經異名。」 tr. “The Zahua is another name for this sūtra.” 〔T35n1735 0865b19–20〕; Fazang: 「雜花即花嚴異名。」 tr. “The Zahua is another name for the Huayan.” 〔T35n1733 0397b05–06〕).
Cross-reading within the chapters — this Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata lists the marks, and the following Chapter on the Merit of the Light of the Secondary Signs of the Tathāgata lists the excellences; Chengguan has already tied the two chapters beforehand as completing each other: the name of the wheel-mark beneath the feet, 「普照王」 tr. “Universally Illumining King,” comes from the following chapter 〔T35n1735 0866c09–10〕, and the sense of marks and excellences being made clear over against each other lies just here. He further ties this chapter to the preceding Chapter on the Inconceivable Dharmas of the Buddhas: 「前品總明果法，此品別顯相德」 tr. “the preceding chapter makes the fruit-dharmas clear in sum, and this chapter displays the virtue of the marks in particular” 〔0865b08〕, and it further answers from afar the question about the fruit-virtues of a buddha at the second assembly in the Hall of Universal Light 〔0865b09〕 — the structure of question and answer of the seventh assembly, the second gathering in the Hall of Universal Light, here completes its one portion concerning the bodily marks.
VIII. Edition Location Register
- Line-anchors for each mark in the base text: see the 〔T10n0279 line-anchors〕 in the tables above; no separate page-level apportionment is made.
- Buddhabhadra T278 (the Jin rendering, the principal parallel for collation): the Chapter on the Ocean of Marks of the Tathāgata, chapter twenty-nine, beginning 〔T09n0278 0601a21〕 and ending 〔0605a04〕. Enjoining the hearing and granting the telling 0601a22–23 · the first mark upon the crown 0601a24–26 · the second mark upon the crown 0601a26–28 · the third mark upon the crown 0601a29 · concluding the brief so as to display the vast 0605a01–03.
- Chengguan, Huayan jing shu T35n1735: the commentary on chapter thirty-four, beginning 〔0865b07〕 and ending 〔0866c26〕. The reason for its coming 0865b08–10 · the explanation of the name 0865b11–16 · the three classes of marks and excellences 0865b16–22 · the ten bodies as a determinative compound 0865b22–23 · the cause of the marks pervading the Dharma realm 0865b26–27 · the tenet and aim 0865b28–29 · the three divisions 0865c01–02 · why Samantabhadra speaks 0865c02–04 · the five parts 0865c06–08 · the rule for explaining names 0865c09–11 · the nineteen places of support 0865c11–14 · the twofold adornment of phenomena and principle 0865c16–19 · a single crown complete with thirty-two 0865c20–23 · the comparison from the Shansheng jing 0865c23–27 · the four bodhisattva practices 0866a08–10 · the thousand-spoked wheel 0866a10–11 · the bony topknot like a fist 0866a19 · between the brows 0866a20–24 · the eyes, the nose, and the tongue 0866a26–29 · the measure of the tongue 0866b01–03 · the spreading out and rolling up at the tip of the tongue 0866b07–09 · the upper palate 0866b09–10 · the fangs 0866b10–13 · the threefold virtue of nirvāṇa 0866b13–16 · the teeth and the lips 0866b16–19 · the neck and the shoulders 0866b19–20 · the svastika of the breast 0866b20–23 · the hands 0866b23–0866c01 · the net of Indra 0866b27–28 · the sheathed organ 0866c01–02 · the place of sitting 0866c02 · the thighs 0866c03–04 · the calves 0866c04–07 · the feet 0866c07–14 · the number ninety-seven 0866c15–22 · concluding the brief so as to display the vast 0866c22–26.
- Fazang, Tanxuan ji T35n1733 (the commentary on the sixty): the Chapter on the Ocean of Marks of the Tathāgata, chapter twenty-nine, beginning 〔0397a15〕 and ending 〔0400c05〕. The explanation of the name 0397a16–19 · the reason for its coming 0397a19–21 · the tenet and aim under eight gates 0397a21–23 · the substance 0397a26–0397b02 · the kinds 0397b02–10 · the seven kinds of issuing cause 0397b10–21.
- Li Tongxuan, Lun T36n1739: chapter thirty-four, beginning 〔0932c11〕 and ending 〔0933c03〕. The three gates 0932c12–13 · the reason for its coming 0932c14–16 · the host able to expound the Dharma 0932c17–18 · the ninety-nine sections 0932c19–24 · the intent of the chapter 0932c26–28 · the betokening of the sense of the first mark 0933a06–09 · the thirty-two jewels of the three kinds of action and the two wisdoms 0933a17–20 · the cause of the ninety-seven marks 0933a20–24.
- The guiding outline of the classification of the teachings: the Huayan yisheng jiaoyi fenqi zhang T45n1866, the section on distinguishing the marks with respect to the teachings, 0497c04–25 (the ocean of marks of the One Vehicle 0497c10–13 · the Zahua as the Chapter on the Ocean of Marks 0497c23–25).
- Variant readings: within the range of T279 covered by this unit, 〔0251b24〕–〔0255c10〕, the Taishō base text carries 11 collation notes, recorded one by one without adjudication (base reading 【大】｜variant readings of other witnesses, several witnesses separated by ／): 〔0252a13〕曜【大】｜耀【宋】【元】【明】 · 〔0252b18〕跏【大】＊｜加【宋】【元】【聖】＊（＊同校並繫〔0252c04〕〔0257a09〕〔0257a11〕之跏字） · 〔0253a13〕舌【大】｜舌掌【宮】 · 〔0253a23〕耀【大】＊｜曜【宮】＊（＊同校並繫〔0254a28〕〔0254c04〕〔0255b06〕之耀字） · 〔0253a24〕于【大】＊｜於【明】【聖】＊（＊同校並繫〔0253b24〕之于字） · 〔0253b03〕卐【大】｜卍【宋】【元】【明】【宮】 · 〔0253b16〕輪【大】｜論【聖】 · 〔0253c17〕卐【大】｜卍【宋】【元】【明】／[乏-之+(屯-〦)]【宮】 · 〔0254b03〕震【大】｜振【宮】【聖】 · 〔0254c26〕腨【大】｜膊【宮】 · 〔0255b04〕卐【大】｜卍【元】【明】. (＊ ＝ a Taishō asterisked collation: the same note also governs the remaining occurrences of that graph in the text; for notes of this class the T279 XML supplies no corresp for the recurrences, so the asterisk alone is shown and no second anchor is created.)
- A further note on the variant readings: the interlinear notes (phonetic and collation glosses) were stripped and recorded at the level of the original-text layer. As for the CBETA-composed graphs, the correct graphs of the text itself are followed (「㗁」 tr. “the palate graph” and 「卐」 tr. “the svastika graph” are kept in their original forms).